If.,  %Jf  ,'o^. 


Stom  t^t  fei6ratg  of 

in  (^emorg  of 
^nt^c  ^amuef  (ttXiffer  (jBrecftinrtb^e 

^resenfeb  fit 
^amuef  (Uliffer  (jBrecftinribge  &ong 

to  f^e  &i6rarg  of  ^* 

(Princeton  J^eofogicaf  ^eminar^ 


^p* 


w 

A   N 


APOLOGY 

FOR      THE  qiy^^J 

True  Chriftian  Divinity: 


BEING       AN 


Explanation  and  Vindication 

4 


OF     THE 


PRINCIPLES    and   DOCTRINES 


OF    THE     PEOPLE    CALLED 


QUAKERS, 


Written  in  latin   aB^f:NGLisii 

By    ROBERT     B  A  R  C  L  A  Y, 

And  fincc  tvanflated  Into  HIGH   dutch,  low  dutch,   frencii 
and  SPANISH,  for  the  Information  of  Strangers. 

PHILADELPHIA: 

printed    by    JOSEPH    JAMES,    IN 

chesnut  street. 

>tsPCC.LXXXIX. 
{       1  V       q 


*v 


T  O 

CHARLES     IL 

King  of  Great    Britain  and  the 
Dominions  thereunto  belonging, 

ROBERT    BARCLAY, 

A  Servant  of  Je  s u  s  Ch  r  i  s  t,  called  of  God  to 
the  Difpenfation  of  the  Gofpel  now  again 
revealed,  and,  after  a  long  and  dark  Night 
of  Apoftafy,  commanded  to  be  preached 
to  all  Nations,  wiflieth  Health  and  Sal- 
vation, 

AS  the  condition  of  kings  and  princes  pla- 
ceth  them  in  a  flation  more  obvious  to 
the  viev/  and  obfervation  of  the  world,  than 
that  of  other  men,  of  whom,  as  Cicero  obferves, 
neither  any  word  or  action  can  be  obfcure;  fo 
are  thofe  kings,  during  whofe  appearance  up- 
on the  ftage  ol'  this  world  it  pleafeth  the 
Great  King  of  kings  fingularly  to  make 
known  unto  men  the  wonderful  lleps  of  his 
unfearchable  providence,  more  fignally  obfer- 
ved,  and  their  lives  and  actions  more  diligent- 
ly remarked,  and  enquired  into  by  poflerity  ; 
cfpecially  if  thofe  things  be  fuch  as  not  only 
relate  to  the  outward  tranfaciions  of  the  world 
but  alfo  are  fignalized  by  the  manifeflation  or 
revelation  of  the  knowledge  of  God  in  mat- 
ters fpiritual  and  religious.  Thefe  are  the 
things  that  rendered  the  lives  of  Cyrus,  Au^ 


To    THE   KING, 

giijlus  Cefar,  and  Conftantme  the  great,  in  for- 
mer times,  and  of  Charles  the  fifth,  and 
fome  other  modern  princes  in  thefe  lail  ^ges, 
fo  confiderable. 

But  among  all  the  tranfaclions  which  it 
hath  pleafed  God  to  permit,  fbr  the  glory  of 
his  pov/er,  and  the  manife Ration  of  his  wif- 
dom  and  providence,  no  age  furnifheth  us 
with  things  [ojtrange  and  marvellous,  whether 
with  refpeft  to  matters  civil  or  religious,  as 
thefe  that  have  fallen  out  within  the  compafs 
of  thy  time ;  who.,  though  thou  be  not  yet  ar- 
rived at  tiie  fiftieth  year  of  thy  age,  haft  yet 
been  a  witnefs  of  ftranger  things  than  many 
ages  before  produced.  So  that  whether  we 
refpecl  thofe  various  troubles  wherein  thou 
founded  thyfelf  engaged  while  fcarce  got 
out  of  thy  infancy ;  the  many  different  af- 
fliftions  wherewith  men  of  thy  circumftances 
are  often  unacquainted ;  the  ilrange  and  un- 
paralleled fortune  that  befell  thy  father  ;  thy 
own  narrow  efcape,  and  banilhment  follow- 
ing thereupon,  with  the  great  improbability 
of  thy  ever  returning,  at  leail:  without  very- 
much  pains  and  tedious  combatings  ;  or  fin- 
ally the  incapacity  thou  wert  under  to  ac- 
complilli  fuch  a  defxgn  ;  confidering  the 
flrength  of  thofe  who  had  polfefled  them- 
felves  of  thy  throne,  and  the  terror  they  had 
inflicled  upon  foreign  flates  ;  and  yet  that, 
after  all  this,  thou  fhouldefl  be  reftored  v/ith- 
out  flroke  of  fword,  the  help  or  afliHance  of 
foreign  ftates,  or  the  contrivance  and  work 
of  human  pohcy ;  all  thefe  do  fufhciently 
declarethat  it  is  the  Lord's  doing;  which^as  it 


To  THE  KING. 

is  marvellous  in  our  eyes,  fo  it  will  juflly  be  a 
matter  of  wonder  and  adonifhment  to  gene- 
rations to  come ;  and  may  fufficiently  ferve, 
if  rightly  obferved,  to  refute  and  confound 
that  Atlieifm  wherewith  this  age  doth  fo 
much  abound. 

As  the  vindication  of  the  liberty  of  confci- 
ence  (which  thy  father,  by  giving  way  to  the 
importunate  clamours  of  the  clergy,  the  anjwer-^ 
ing  and  fulfilling  of  whofe  unrighteous  -wills 
has  often  proved  hurtful  and  pernicious  to  prin-. 
ces,  fought  in  fome  part  to  reflrain)  was  a 
great  occafion  of  thole  troubles  and  revoluti- 
ons ;  fo  the  pretence  of  confcience  was  that 
which  carried  it  on,  and  brought  to  it  that 
pitch  it  came  to.  And  though  no  doubt  fome 
that  were  engaged  in  that  work  deiigned 
good  things,  at  leaii  in  the  beginning,  albeit 
always  wrong  in  the  manner  they  took  fo 
accompli fli  it,  viz.  by  carnal  weapons  ;  yet  fo 
foon  as  they  had  tailed  the  fweets  of  the 
polfeflions  of  them  they  had  turned  out,  they 
quickly  began  to  do  thofe  thmgs  themfelves 
for  which  they  had  accufed  others.  For  their 
hands  Vv'ere  found  full  of  opprcffion,  and 
they  hated  the  reproof  of  in  fir  uEiion,  which  is  the 
zvay  of  life ;  and  they  evilly  intreated  the 
mcflengers  of  the  Lord,  and  caufed  his  pro- 
])hets  to  be  beaten  and  imprifoned,  and  per- 
fecuted  his  people,  Avhom  he  had  called  and 
gathered  out  fromjunong  them,  whom  he  had 
made  to  beat  their  fzoords  into  plough- fiares, 
and  their fpears  into  pruning-hooks,  and  not  to. 
learn  carnal  zuar  any  more :  but  he  raifed 
^hem  up,  and  armed  them  wkhfpiritual  ivea- 


To  THE  KING. 

pons,  even  with  his  own  Spirit  and  power, 
whereby  they  teftified  in  the  ftreets  and 
high  ways,  and  pubhc  markets  and  fyna- 
gogi-ies,  againfl:  the  pride,  vanity,  lujls,  and 
hypocrify  of  that  generation,  who  were  right- 
eous in  their  own  eyes,  though  often  cruelly 
intreated  therefore :  and  they  faithfully  pro- 
phecied  and  foretold  them  of  their  judgment 
and  downfall,  which  came  upon  them,  as 
by  feveral  warnings  and  epi files  delivered  to 
Oliver  and  Richard  Cromwell,  the  parliament, 
and  other  th^n  powers,  yet  upon  record,  doth 
appear. 

And  after  it  pleafed  God  to  reftore  thee, 
v;hat  opprefTions,  what  banifhments,  and  e- 
vil  intreatings  they  have  met  ^'/ith,  by  men 
pretending  thy  authority,  and  cloaking  their 
mifchief  v/ith  thy  name,  is  known  to  moft 
men  in  this  ifland;  efpecially  in  E^igland, 
w^here  there  is  fcarce  a  prifon  that  hath  not 
been  filled  with  them,  nor  a  judge  before 
whom  they  have  not  been  haled ;  though  they 
could  never  yet  be  found  guilty  of  any  thing  that 
might  deferve  that  ufuage.  Therefore  the 
fenfe  of  their  innocency  did  no  doubt  greatly 
contribute  to  move  thee,  three  years  ago,  to 
caufe  fome  hundreds  of  them  to  be  fet  at  li- 
berty :  for  indeed  their  fuflcrings  are  fingu- 
lar,  and  obvioufly  diilinguifhable  from  all  the 
reft  of  fuch  as  live  under  thee  in  thefe  two 
refpe8;s. 

Firfl:,  III  that  among  all  the  plots  contrived  by 
others  againji  thee  /nice  thy  return  into  Britain, 
there  never  xoas  any,  owned  of  that  people,  found 
or  knoxonto  be  guilty  (thoughmany  ofthemhave- 


To  THE  KING. 

been  taken  and  imprifoned  upon  fuch  kind  of 
jealoufies)  but  xuere  ahoays  found  innocent  and 
harmlefs,  as  became  the  followers  of  Chrift  ; 
not  coveting  after,  nor  contending  for,  the  king- 
dom of  this  world,  but  fubjeSt  to  every  ordi- 
nance of  man,  for  confcience  fake. 

Secondly,  In  that  in  the  hotteft  times  of  per- 
fecution,  and  themojl  violent  prof ecutions  of  thofe 
laws  made  againjl  meetings,  being  clothed  with 
innocency,  they  have  boldly  food  to  their  tefi- 
monyfor  God,  without  creeping  into  holes  or  cor- 
ners, or  once  hiding  themfelves,  as  all  other  Dif- 
fenters  have  done  ;  hut  daily  met,  according  to 
their  cufom,  in  the  public  places  appointed  for 
that  end;  fo  that  none  of  thy  officers  can  fay 
o^t\itm,that  they  havefur prized  them  in  a  corner^ 
overtaken  them  in  a  private  conventicle,  or  catch- 
ed  them  lurking  in  their  fecret  chambers ;  nor 
needed  they  to  fend  out  fpies  to  get  them,  whom 
they  were  fur e  daily  to  find  in  their  open  affem- 
blies,  tefifying  for  God  and  his  truth. 

By  which  thofe  who  have  an  eye  to  fee, 
may  obferve  their  Chriflian  patience  and 
courage,  conflancy  and  fuffering  joined  in 
one,  more  than  in  any  other  people  that  dif- 
fer from  them,  or  oppofe  them.  And  yet, 
in  the  midft  of  thofe  troubles,  thou  canft  bear 
witnefs,  that  as  on  the  one  part  they  never 
fought  to  detraft  from  thee,  or  to  render  thee 
and  thy  government  odious  to  the  people,  by 
namelefs  and  fcandalous  pamphlets  and  li- 
bels; fo  on  the  other  hand  they  have  not  fpa- 
red  to  admonifh,  exhort,  and  reprove  thee  ; 
and  have  faithfully  dilbharged  their  confci- 


To  THE  KING. 

ences  towards  thee,  without  flattering  words, 
as  ever  the  true  prophets  in  ancient  times  u- 
fed  to  do  to  thofe  kings  and  princes,  under 
whofe  power  violence  and  oppreflion  was 
afted. 

And  although  it  is  evident  by  experience 
to  be  mod  agreeable  both  to  divine  truth  and 
human  policy  to  allow  every  one  to  ferve 
God  according  to  their  confciences,  never- 
thelefs  thofe  other  fefts,  who  for  the  moft  part 
durft  not  peep  out  in  the  times  of  perfccuti- 
on,  while  thefe  innocent  people  flood  bold 
and  faithful,  do  now  combine  in  a  joint  con- 
federacy, notwithflanding  all  the  former  jang- 
lings  and  contentions  among  themfelves,  to 
render  us  odious;  fceking  unjuftly  to  wrefl 
our  doclrine  and  words,  as  if  they  were  both 
inconfiftent.  with  Chriftianity  and  civil  focie- 
ty :  fo  that  to  effectuate  this  their  work  of  ma- 
hce  againit  us,  they  have  not  been  afhamed 
to  take  the  help,  and  commend  the  labours, 
of  fome  invidious  Socinians  againfi  us.  So 
do  Herod  and  Pontius  Pilate  agree  to  crucify 
Chrift. 

But  our  praftice,  known  to  thee  by  good 
experience  to  be  more  coniiftent  with  Chri- 
flianity  and  civil  fociety,  and  the  peace  and 
welfare  of  this  illand,  than  that  of  thofe  who 
thus  accufe  us,  doth  fufficiently  guard  us  a- 
gainft  this  calumny  ;  and  we  may  indeed  ap- 
peal to  the  teftimony  of  thy  conicience,  as  a 
witncfs  for  us  in  the  face  of  the  nations. 

Thcfe  things  moved  me  to  prefent  the 
world  with  a  brief,  but  true  account  of  this 


To  The  KING. 

people's  principles,  in  fome  (hoit  theological 
propofitions  ;  which,  according  to  the  will  of 
God,  proving  fuccefsful,  beyond  my  expec- 
tation, to  the  latisfadion  offeveral,  and  to  the 
exciting  in  many  a  defire  of  being  farther  in- 
formed concerning  lis,  as  being  every  where 
evil  fpoken  of;  and  like  wife  meeting  with 
public  oppofition  by  fome,  as  fuch  will  al- 
ways do,  fo  long  as  the  devil  rules  in  the  chil- 
dren of  difobedience ;  1  was  thereby  farther  en- 
gaged in  the  liberty  of  the  Lord  to  prefent 
to  the  world  this  apology  of  the  truth  held  by 
thofe  people:  which,  becaufe  of  thy  intereib 
in  them,  and  theirs  in  thee,  as  having  firfl: 
appeared,  and  mofUv  encreafed  in  thefe  na- 
tions under  thy  rule,  I  make  bold  to  prefent 
unto  thee. 

Thou  knowefl:  and  had:  experienced  their 
faithfulnefs  towards  their  God,  their  patience  in 
fuffering,  their  peaceablenefs  towards  the  king, 
their  honcjiy,  plainnefs  and  integrity  in  their 
faithful  zoarnings  and  tefimonies  to  thee  ;  and 
if  thou  wilt  allow  thyielf  fo  much  time  as 
to  read  this,  thou  may'ft  find  how  confonant 
their  principles  are  both  to  fcripture,  truth,  and 
right  reafon.  The  iimplicity  of  their  beha- 
viour, the  generality  of  their  condition,  as 
being  poor  men  and  illiterate  ;  the  manner  of 
their  procedure,  beino-  without  the  wifdom 
andpolicy  of  thisworlajiath  made  many  con- 
clude them  fools  and  madmen,  and  neglecl 
them,  as  not  being  capable  of  re  afon.  But 
tho'  it  be  to  them  as  their  crown,  thus  to  be 
efteemed  of  the  wife,  the  great,  and  learned 
of  this  world,  and  tho'  they   rejoice  to  be 

B 


To  THE  KING. 

accounted  fools  for  Chrifl's  fake  ;  yet  of  late 
fome,  even  fach  who  in  the  world's  account 
are  efteemed  both  wife  and  learned,  begin 
to  judge  other  wife  of  them,  and  find  that 
they  hold  forth  things  very  agreeable  both 
to  fcripture,  reafon,  and  true  learning. 

As  it  is  inconfiilent  with  the  truth  1  bear, 
fo  it  is  far  from  me  to  ufc  this  epillle  as  an 
engine  tojlatter  thee,  the  ufual  defign  of  fuch 
works ;  and  therefore  I  can  neither  dedicate 
it  to  thee,  nor  crave  thy  patronage,  as  if 
thereby  I  might  have  more  confidence  to 
prefent  it  to  the  v  orld,  or  be  more  hopeful 
of  its  fuccefs.  To  God  alone  I  owe  what  I 
have,  and  that  more  immediately  in  matters 
fpiritual ;  and  therefore  to  him  alone,  and 
to  the  fervice  of  his  truth,  I  dedicate  what- 
ever w^ork  he  brings  forth  in  me ;  to  whom 
only  the  praife  and  honour  appertain,  whofe 
truth  needs  not  the  patronage  of  Vv'orldly 
princes  ;  his  arm  and  power  being  that  alone 
by  which  it  is  propagated,  eftablifhed,  and 
confirmed.  But  I  found  it  upon  my  fpirit 
to  take  occafion  to  prefent  this  book  unto 
thee  ;  that  as  thou  haft  been  often  warned 
by  feveral  of  that  people,  who  are  inhabit- 
ants of  England  ;  fo  thou  may 'ft  not  want  a 
feafonable  advertifement  frorn  a  member  of 
thy  ancient  kingdom  of  Scotland ;  and  that 
thou  may'ft  know,  which  I  hope  thou  wilt 
have  no  reafon  to  be  troubled  at,  that  God 
is  raifmg  up  and  increafing  that  people  in 
this  nation.  And  the  nations  fhall  alfo  here- 
by know,  that  the  truth  we  profefs  is  not  a 
work  of  darknefs,  nor  propagated  by  ftealth ; 


To  THE  KING. 

and  that  we  are  not  afhamed  o^  tha  gof pel  of 
Chrijl,  becaufe  v/e  know  it  to  be:  ike  power  of 
God  unto  falvation ;  and  that  we  are  no  ways 
fo  inconfiltent  with  government,  no  fuch 
diflurbers  of  the  peace,  as  our  enemies,  by 
traducing  us,  have  fought  to  make  the  world 
beheve  v/e  are  :  for  which  to  thee  I  dare  ap- 
peal, as  a  witnefs  of  our  peaceablenefs  and 
Chriflian  patience. 

Generations  to  come  fhall  not  more  admire 
that  lingular  itep  of  Divine  Providence,  in 
relloring  thee  to  thy  throne,  without  out- 
v;ard  bloodfhed,  than  they  fliall  admire  the 
increafe  and  progrefs  of  this  truth,  without 
all  outward  help,  and  againft  fo  great  oppo- 
fition  ;  which  fliall  be  none  of  the  leafl  things 
rendering  thy  memory  remarkable.  God  hath 
done  great  things  for  thee  ;  he  hath  fuffi- 
ciently  fhewn  thee,  that  it  \^  by  him  princes 
rule,  and  that  he  can  pidl  down  and  fet  up  at  his 
pleafure.  He  hath  often  faithfully  warned 
thee  by  his  fervants,  fince  he  reflored  thee 
to  thy  royal  dignity,  that  thy  heart  might  not 
wax  wanton  againil  him,  to  forget  his  mer- 
cies and  providences  towards  thee  ;  whereby 
he  might  permit  thee  to  be  foothed  up,  and 
lulled  ajQeep  in  thy  fins,  by  the  flattering  of 
court-par afites,  who,  by  their  fawning,  are 
the  ruin  of  many  princes. 

There  is  no  king  in  the  world,  who  can  fo 
experimentally  teilify  of  God's  providence 
and  goodnefs  ;  neither  is  there  any  who  rules 
fo  many  free  people,  fo  many  true  Chrif- 
tians  :  which  thing  renders  thy  government 
more  honourable,  thyfclf  more  conliderable. 


To  THE  KING. 

than  the  acceflion  of  many  nations,  filled 
with  flavifh  and  fuperflitious  fouls. 

Thou  haft  tafted  of  profperity  and  adver? 
iity  ;  thou  knoweft  what  it  is  to  be  banilhed 
thy  native  country,  to  be  over-ruled,  as  well 
as  to  rule,  and  fit  upon  the  throne  ;  and  be- 
ing opprejfed,  thou  haft  reafon  to  know  how 
hateful  the  oppreffor  is  both  to  God  and  man : 
if  after  all  thefe  warnings  and  advertife- 
ments,  thou  doft  not  turn  unto  the  Lord 
with  all  thy  heart,  but  forget  him,  who  re- 
membered thee  in  thy  diftrefs,  and  give  up 
thyfelf  to  follow  luft  and  vanity ;  furely 
great  will  be  thy  condemnation. 

Againft  which  fnare,  as  well  as  the  tempta- 
tion of  thofe  that  may  or  do  feed  thee,  and 
prompt  thee  tp  evil,  the  moft  excellent  and 
prevalent  remedy  will  be,  to  apply  thylelf 
to  that  Light  of  Chrifi,  which  Jhmetk  in  thy 
confcience,  which  neither  can,  nor  will  flatter 
thee,  nor  fuffer  thee  to  be  at  eafe  in  thy  fins ; 
but  doth  and  will  deal  plainly  and  faithfully 
with  thee,  as  thofe  that  are  followers  thereof 
have  alfo  done. 

GOD  Almighty^  xoho  hath  fofi^nally  hitherto, 
vifited  thee  with  his  love,  Jo  touch  and  reach 
thy  heart,  ere  the  day  of  thy  vifitation  be  ex-i 
pired,  that  thou  mayejl  effeEliially  turn  to  him, 
Jo  as  to  improve  thy  place  and jftation  for  his 
name.  So  wifheth,  fo  prayeth, 
Thy  faithful  friend  and  fubjeft, 

Robert  Barclay. 

From  Ur\',  in  rny  native  country 
of  Scotland,  the  25th  of  the 
iruinth  called  November,  in  t!is 
year  m.dc.lxxv. 


R,B.  Unto  the  Friendly  Reader  wifheth 
Salvation. 

FORASMUCH  as  that,  which  above  all 
^bings  1  propofe  to  myfelf,  is  to  declare 
and  defend  the  ti  uth^  for  the  fervice  whereof 
I  have  given  up  and  devoted  myfelf,  and  all 
that  is  mine ;  therefore  there  is  nothing  which 
for  its  ir:ke  (by  the  help  and  afTiftance  of  God) 
I  may  not  attempt.  And  in  this  confidence  I 
did  fome  time  ago  publiih  certain  propositions 
of  divinity,  coiPiprehending  briefly  the  chief 
principles  and  doctrines  of  truth ;  which  ap- 
pearing not  unprofitable  to  fome,  and  being 
beyond  my  expedation  well  received  by  many, 
though  aifo  oppofed  by  fome  envious  ones, 
did  fo  far  prevail,  as  in  fome  part  to  remove 
that  falfe  and  monflrous  opinion,  which  lying 
fame,  and  the  malice  of  our  adverfaries,  had 
implanted  in  the  minds  of  fome,  concerning  us 
and  our  dodrines. 

In  this  refped:  it  fcemed  to  me  not  fit  to 
fpare  my  pains  and  labour ;  and  therefore, 
being  aduated  by  the  fame  Divine  Spirit,  and 
the  like  intention  of  propagating  the  truth,  by 
which  I  publifhed  the  propofitions  themfelves, 
I  judged  it  meet  to  explain  them  fomev/hat 
more  largely  at  this  time,  and  defend  them  by 
certain  arguments. 

Perhaps  my  method  of  writing  may  feem 
not  only  different,  but  even  contrary,  to  that 
which  is  commonly  ufed  by  the  men  called 
divines^  with  which  I  am  not  concerned ;  in- 
afmi^ch  as  I  confefs  myfelf  to  be  not  only  no 


To    THE    FRIENDLY    READER. 

imitator  and  admirer  of  the  fchoolmen^  but  an 
oppofer  and  defpifer  of  them  as  fuch,  by  whofe 
labour  I  judge  the  Chrijiian  religion  to  be  fo  far 
from  being  bettered,  that  it  is  rather  deftroyed. 
Neither  have  I  fought  to  accommodate  this  my 
work  to  itching  ears,  who  defire  rather  to  com- 
prehend in  their  heads  the  fublime  notions  of 
truth,  than  to  embrace  it  in  their  hearts :  for 
what  I  have  written  comes  more  from  my  heart 
than  from  my  head  ^  what  I  have  heard  with 
the  ears  of  my  foul,  and  feen  with  my  inward 
eyes,  and  my  hands  have  handled  of  the  Word 
of  Life^  and  what  hath  been  inwardly  mani- 
fefted  to  me  of  the  things  of  God,  that  do  I 
declare  j  not  io  much  regarding  the  eloquence 
and  excellency  of  fpeech,  as  defiring  to  demoh- 
ftrate  the  efficacy  and  operation  of  truth ;  and 
if  I  err  fometimes  in  the  former,  it  is  no  great 
matter ;  for  I  adl  not  here  the  Gratmnariari^  or 
the  Orator^  but  the  Chrijiian ;  and  therefore  in 
this  I  have  followed  the  certain  rule  of  the 
Divine  Lights  and  of  the  Holy  Scriptures. 

And  to  make  an  end  ;  what  I  have  written, 
is  written  not  to  feed  the  wij'dofn  and  knowledge^ 
or  rather  vain  pride  of  this  zi'orld^  but  to  ftarve 
and  oppofe  it,  as  the  little  preface  prefixed  to 
the  proportions  doth  fhew  j  which,  with  the 
title  of  them,  is  as  foUoweth. 


THESES    THEOLOGICE. 

T  O    T  H  E 

CLERGY, 

OF  WHAT  SORT  SOEVER, 

Unto  whofe  Hands  thefe  may  come : 

BUT    MORE    PARTICULARLY 

To   the   Doctors,    Professors,    and    Stu- 
dents  of  Divinity  in   the  Univerfities  and 
Schools  of  Great  Britain  ;    whether  Prelati- 
cal,  Prefbyterian,  or  any  other ; 

ROBERT     BARCLAY, 

A  Servant  of  the  Lord  God,  and  one  of  thofe  who 
in  Derifion  are  called  Quakers,  wifheth  unfeigned 
Repentance  unto  tJie  acknowledgment  of  the 
Truth. 

Friends, 

UNTO  you  thefe  following  propofitlons  arc 
offered ;  in  which,  they  being  read  and 
confidered  in  the  fear  of  the  Lord,  you  may 
perceive  that  fimple,  naked  truth,  which  man 
by  lus  wifdom  hath  rendered  fo  obfcure  and 
mvftcrious,  that   the   world  is  even  burthened 


THESES   'THEOLOGICi^. 

with  the  great  and  voluminous  tradates  whiclil 
are  made  about  it,  and  by  their  vain  janghngs 
and  commentaries,  by  which  it  is  rendered  a 
hundred-fold  more  dark  and  intricate  than  of 
itfelf  it  is :  which  great  learning  (fo  accounted 
of)  to  wit,  yoMX  J chool- divinity  (which  taketh  up 
almoft  a  man's  whole  life-time  to  learn)  brings 
not  a  whit  nearer  to  God,  neither  makes  any 
man  lefs  wicked,  or  more  righteous  than  he 
was.  Therefore  hath  God  laid  afide  the  wife 
and  learned,  and  the  difputers  of  this  world, 
and  hath  chofen  a  few  defpicable  and  unlearn- 
ed inftruments  (as  to  letter-learning)  as  he  did 
fifhermen  of  old,  to  publifh  his  pure  and  naked 
truths  and  to  free  it  of  thofe  mifls  and  fogs 
wherewith  the  clergy  hath  clouded  it,  that  the 
people  might  admire  and  maintain  them.  And 
among  feveral  others,  whom  God  hath  chofen 
to  make  known  thefe  things  (feeing  I  have  alfo 
received,  in  meafure,  grace  to  be  a  difpenfet 
of  the  fame  Gofpel)  it  feemed  good  unto  me, 
according  to  my  duty,  to  offer  unto  you  thefe 
propofitions ;  which,  though  fhort,  yet  are 
weighty,  comprehending  much,  and  declaring 
what  the  true  ground  of  knowledge  is,  even 
of  that  knowledge  which  leads  to  Life  Eternal ; 
which  is  here  witneiled  of,  and  the  teftimony 
thereof  left  unto  the  Light  of  Chriji  in  all  your 
confciences. 

Farewell. 

R.  B. 


THESES    rUEO  LOG  IC  ^.  g 

The  Firft  Propofition. 

Concerning  the  true  foundation  of  Knowle  d  g  e  . 

OEEING  the  height  of  all  happinefs  is  placed  in  joim  17.  3. 

the  true  knowledge  of  God  (^Tbis  is  life  eternal, 

to  hww  thee  the  only  true  God,  and  Jefus  Chrifi  'whom 

thou  haji  fent)  the  true  and  right  underflanding  of 

this  foundation  and  ground  of  knowledge^  is  that 

v/hich  is  moll  neceflary  to  be  known  and  believed 

in  the  firll  place. 

The  Second  Proporition. 

Concerning  Immediate  Revelation. 

oEEING  no  man  knoiveth  the  Father,  hut  the  Son,  Mat.  n.  e-7. 
and  he  to  whom  the  Son  revealeth  hir/i ;  and  feeing 
the  revelation  of  the  Son  is  in  and  by  the  Spirit  ;  tliere- 
fore  the  teftimony  of  the  Spirit  is  that  alone  by 
which  the  true  knowledge  of  God  hath  been,  is, 
and  can  be  only  revealed  ;  who  as,  by  the  moving 
of  his  own  Spirit,  he  converted  the  chaos  of  ttiis 
world  into  that  wonderful  order  w^herein  it  was  in 
the  beginning,  and  created  man  a  living  foul,  to  rule 
and  govern  it  ;  fo  by  tb.e  re\'elation  of  the  fame 
Spirit,  he  hath  manifefted  himfelf  all  along  unto 
the  fons  of  men,  both  patriarchs,  prophets  and 
apoillcs  ;  which  revelations  of  God,  by  the  Spirit, 
whether  by  outward  voices  and  appearances,  dreams, 
or  inward  cbje^ive  manifeftatior.s  in  the  heart ^  M-ere 
of  old  the  formal  object  of  their  faith,  and  remain 
yet  fo  to  be  ;  fince  the  obje^  of  the  faint's  faith  is  the 
fame  in  all  ages,  though  let  forth  under  divers  ad- 
miniftrations.  Moreover,  thefe  divine  inward  re- 
velations, which  we  make  abfolutely  neceifary  for 
the  building  up  of  true   faith^  neither   do  nor  can 

C 


fHE  S  ES     •rilKOLOG  IC  M. 

ever  contradift  the  outward  teftimony  of  the  fcrip- 
tures,  or  right  and  found  reafon.  Yet  from  hence 
it  will  not  follow,  that  thefe  divine  revelations  are 
to  be  fnbjecled  to  the  examination,  either  of  the 
outward  teftimony  of  the  fcriptures,  or  of  the  na- 
tural reafon  of  man,  as  to  a  more  noble  or  certain 
rule  or  touchflone  ;  for  this  divine  revelation,  and 
inward  illumination,  is  that  which  is  evident  and 
clear  of  itfelf,  forcing,  by  its  own  evidence  and 
clearnefs,  the  well-difpofed  underllanding  to  afFcnt, 
irreliftibly  moving  the  fame  thereunto  ;  even  as  the 
common  principles  of  natural  truths  move  and  in- 
cline the  mind  to  a  natural  afTent :  as,  that  the  zvhcls 
is  greater  than  its  -part  ;  that  two  contradi3Iery  fayings 
cannot  be  both  true^  nor  both  falje :  which  is  alio 
manifeft,  according  to  our  adverfaries  principle, 
who  (fuppoiing  the  pollibility  of  inward  divine  re- 
velations) will  neverthelefs  confefs  with  us,  that 
neither  fcripture  nor  found  reafon  will  contradift 
it  ;  and  yet  it  will  not  follow,  according  to  them, 
that  the  Scripture,  or  found  reafon,  Ihould  be  fub- 
je-ited  to  the  examination  of  the  divine  revelations 
in  the  heart. 

The  Third  Propofition. 

Concerning  the  Scriptures. 

rPvOM  thefe  revelations  of  the  Spirit  of  God  to 
the  faints,  have  proceeded  the  fcriptures  of  truth, 
which  contain,  i.  A  faithful  hiftorical  account  of 
the  aftings  of  God's  people  in  divers  ages,  witli 
many  lingular  and  remarkable  providences  attend- 
ing them.  2.  A  prophetical  account  of  feveral 
things,  whereof  fome  are  abeady  paft,  and  fome 
yet  to  come.  3.  A  full  and  ample  account  of  ail 
the  chief  principles  of  the  doftrine  of  Chrift,  held 
forth  in  divers  precious  declarations,  exhortations 
and  fentences,    which,    by  the  moving  of  God's 


•THESES    T'HEOLOGICyE.  5. 

Spirit,  were  at  fe\crai  times,  and  upon  fiindry 
occafions,  fpoken  and  written  unto  foinc  churches 
and  their  paftors  :  nevcrthelefs,  becauie  they  arc 
only  a  declaration  of  t\\Q  fountain,  and  not  tIie/(?/t7/- 
tain  itfelf,  therefore  they  are  not  to  be  eftecmed 
the  principal  ground  of  all  truth  and  knowledge^ 
nor  )'et  the  adequate  primary  rule  of  faith  and  man- 
ners. Neverthclefs,  as  that  which  giveth  a  true 
and  faithful  tellimony  of  the  firft  foundation,  they 
are  and  may  be  efleemed  a  fccondary  rule,  Juhordi' 
nate  to  the  Spirit,  from  which  they  have  all  their 
excellency  and  certainty  ;  for  as  by  the  inward 
tellimony  of  the  Spirit  we  do  alone  truly  know 
them,  fo  they  teftify,  that  the  Spirit  is  that  guide 
by  which  the  faints  are  led  into  all  truth :  there-  John  16.  13. 
fore,  according  to  the  fcriptures,  the  Spirit  is  the  ^°^'  ^-  ^■i* 
firft  and  principal  leader.  And  feeing  v/e  do  there- 
fore receive  and  believe  the  fcriptures,  becaufe 
they  proceeded  from  the  Spirit  f  therefore  alfo  the 
Spirit  is  more  originally  and  principally  the  rule, 
according  to  that  received  maxim  in  the  fchools, 
Propter  quod  unumquodque  eft  tale,  illud  ipjum  eft  raa- 
gis  tale.  Engliliied  thus  :  That  for  which  a  thing 
is  fuchy  that  thing  itfelf  is  more  fuch. 

The  Fourth  Propofition. 

Concerning  the  Condition  of  Man  in  the  Fall. 

jHlLL  Adam's,  pofterity  (or  mankind)  both  yt'io'j- Rom.  .5.  »2. 
and  Gentilei,  as  to  the  firft  Adam,  or  earthly  man,  '5- 
is  fallen,  degenerated,  and  dead,  deprived  of  the 
fenfition  or  feeling  of  this  inward  teftimony  or 
feed  of  God,  and  is  fubjeft  unto  tlie  power,  nature, 
and  feed  of  the  ferpent,  vvdiich  he  fows  in  mens 
hearts,  while  they  abide  in  this  natural  and  cor- 
rupted ftate  ;  from  whence  it  comes,  that  not  their 
words  and  deeds  only,  but  all  their  imaginations, 
are  evil  perpetually  in  the  fight  of  God,   as  pro- 


THESES     THEO  LO GICM. 

ceeding  from  this  depraved  and  wicked  feed.  Man 
therefore,  as  he  is  in  this  cafe,  can  know  notliing 
alight  ;  yea,  his  thoughts  and  conceptions  con- 
cerning God  and  things  fpiritual,  until  he  be  dif- 
joined  from  this  evil  feed,  and  united  to  the  di- 
'uine  light,  are  unprofitable  both  to  him.felf  and 
otl>6rs  :  hence  are  rejected  the  Socinian  and  Fela- 
gian  errors,  in  exalting  a  natural  light ;  as  alfo  of 
the  Papijisy  and  moft  Protejiants,  who  affirm,  That 
man^  without  the  true  grace  of  God,  may  be  a  true 
minifter  of  the  gofpel.  Nevertheless,  this  feed  is  not 
imputed  to  infants,  until  by  tranfgreffion  they  ac- 
tually join  themfelves  therewith  ;  for  they  are  by 
nature  the  children  of  wrath,  who  walk  according 
to  the  power  of  the  prince  of  the  air. 

The  Fifth  and  Sixth  Propofitions. 

Concerning  the  Univerfal  Redemption  by  Chrifl, 
and  alfo  the  Saving  and  Spiritual  Light,  where- 
with every  man  is  enlightened. 

The  Fifth  Propofition. 

God,  out  of  his  infinite  love,  "Ji'ho  delighteth  not 
in  the  death  of  a  finner,  hut  that  all  fjjould  live  and 
he  favsd,  hath  fo  loved  the  worlds  that  he  hath  given 
his  only  Son  a  light y  that  whofoever  helieveth  in  him^ 
Jhculd  be  faved  ;  who  enlighteneth  every  man  that  Com- 
eth into  the  worlds  and  maketh  manifefl  all  things  that 
are  reproveahle,  and  teacheth  all  temperance,  righteouf- 
nefsy  and  godlinefs :  and  this  light  enhghteneth  the 
hearts  of  all  in  a  day*,  in  order  to  falvation,  if 
not  redded  :  nor  is  it  iefs  univerfal  than  the  feed 
of  fin,  being  the  purchafe  of  his  death,  who  tafted 
death  for  every  man  ;  for  as  in  Adam  all  die,  even  fo 
in  Chrift  (loall  all  be  made  alive. 

*  Pro  tempore,  for  a  time. 


'THESES   TREOLOGICJE.  f 

The  Sixth  Propofition. 

ACCOHDING  to  which  principle  (or  hypthefis) 
all  the  objce'iions  againft  the  iiniverfality  of  ChrilVs 
death  are  eafily  folved  ;  neither  is  it  needful  to 
recur  to  the  miniftry  of  angels,  and  thofe  other 
miraculous  means,  which,  they  fay,  God  makes  ufe 
of,  to  manifeft  the  doftrine  and  hiftory  of  Chrift's 
paffion,  unto  i'uch  (who  living  in  thole  places  of 
the  world  where  the  outward  preaching  of  the  gof- 
pel  is  unknown)  have  well  improved  the  firfl  and 
common  grace  ;  for  hence  it  well  follows,  that  as 
fome  of  the  old  philofophers  might  have  been 
i'aved,  fo  alfo  may  now  fome  (who  by  providence 
are  cafl  into  thofe  remote  parts  of  the  world,  where 
the  knowledge  of  the  hiftory  is  wanting)  be  made 
partakers  of  the  divine  myftery,  if  they  receive 
and  refift  not  that  grace,  a  manifejlation  whereof  is  iCor,  12.  7, 
given  to  every  man  to  -profit  withal-.  This  certain 
doftrine  then  being  received  [to  wit)  that  there 
is  an  evangelical  and  faving  light  and  grace  in  all, 
the  univerfality  of  the  love  and  mercy  of  God  to- 
wards mankind  (both  in  the  death  of  his  beloved 
Son,  the  Lord  Jefus  Chrift,  and  in  the  manifefta- 
tion  of  the  light  in  the  heart)  is  eftabliflied  and 
confirmed  againft  all  the  objections  of  fuch  as  deny 
it.  Therefore  Chrifi  hath  tafted  death  for  every  man  ;  j^j.^^_ 
not  oxAy  for  all  kinds  of  men y  as  fome  vainly  talk, 
but /or  every  one^  of  all  kinds  ;  the  benefit  of  whofe 
oiFering  is  not  only  extended  to  fuch,  who  have 
the  diitinft  outward  knowledge  of  his  death  and 
fufferings,  as  the  fame  is  declared  in  the  fcriptures, 
but  even  unto  thofe  who  are  necelFarily  excluded 
from  the  benefit  of  this  knowledge  by  fome  inevi- 
table accident  ;  which  knowledge  we  willingly 
confefs  to  be  very  profitable  and  comfortable,  but 
not  abfblutely  neeclfid  unto  fuch,  from  v/hom  God 
himfelf  hath  v/ith-hcld  it  J  yet  they  may  be  made 


2.  9. 


I  Cor,  6  11. 


THESES    rilEO  LOG  ICjE. 

partakers  of  the  myftery  of  his  death  (though  ig- 
norant of  the  hiftory)  if  they  fulTer  his  I'eed  nnd 
light  (enhghtening  their  hearts)  to  take  place  (in 
which  light,  communion  with  the  Father  and  Son 
is  enjoyed)  fo  as  of  wicked  men  to  become  holy, 
and  lovers  of  that  power,  by  whofe  inward  and 
fecrct  touches  they  feel  themfelves  turned  from 
the  evil  to  the  good,  and  learn  to  do  to  ethers  as 
they  would  he  dene  by  /  in  which  Chrift  himfe If  affirms 
ail  to  be  included.  As  they  then  have  falfly  and 
erroneoufiy  taught,  who  have  denied  Chrifi:  to 
have  died  for  all  men  ;  fo  neither  have  any  fuffici- 
ently  taught  the  truth,  who,  afRrming  him  to  have 
died  for  all,  have  added  the  abfolute  neceiTity  of 
the  outward  knowledge  thereof,  in  order  to  the 
obtaining  its  faving  effcdl  ;  among  wliom  the  Re- 
monjirants  of  Holland  have  been  chiefly  wanting, 
and  many  other  alTerters  of  U?uverfal  P.edemptton , 
in  that  they  have  not  placed  the  extent  of  this  fal- 
vation  in  that  divine  and  evangelical  principle  of 
light  and  life,  wherewith  Chrift  hath  enlightened 
every  man  that  comes  into  the  world,  v^hich  is 
excellently  and  evidently  held  forth  in  thefe  fcrip- 
tures,  Gen.  \i.  3.  Deut.  xxx.  14.  John.  i.  7,  8,  9. 
Rom.  X.   8.  Tit.  ii.  11. 

The  Seventh   Propofition. 

Concerning   Justification. 

rLS  many  as  refift  not  this  light,  but  receive  the 
fame,  in  them  is  produced  an  holy,  pure,  and 
.fpirituai  birth,  bringing  fortli  holinefs,  righteouf- 
ncfs,  purity,  and  all  thefe  other  blefied  fruits  M'hlch 
are  acceptable  to  God  ;  by  which  holy  birth  (to  wit, 
Jefiis  Chriji  formed  within  us,  and  working  his 
works  in  us)  as  we  are  fanftificd,  fo  are  we  juitified 
in  the  fight  of  God,  according  to.  the  apollle's 
'svoi'ds,  But  ye  are  waJJ:edy  hut  ye  are  fanllifiedy  hut 


'THESES    rUEQLOGtCJE,  9 

yc  are  j  lift' fiedy  in  the  name  of  the  Lord  J  ejus  ^  and  by 
the  Spirit  cf  our  Gcd,  Therefore  it  is  not  by  our 
works  wrought  in  our  will,  nor,yet  by  good  works, 
conlidered  as  of  themfelvcs,  but  by  Chrifr,  who  is 
both  the  gift  and  the  giver,  and  the  caufe  produc- 
ing the  elfecls  in  us  ;  who,  as  he  hath  reconciled 
us  v/hile  we  were  enemies,  doth  alfo  in  his  wil^ 
dom  fave  us,  and  jullify  us  after  this  manner,  as 
faith  the  fame  apoiile  e\ic\vhcve,  /kcording  to  his '^'^^' i.  5* 
mercy  he  faved  us^  ly  the  ivafbing  cf  regeneration -^  and 
the  renewing  of  the  Holy  Ghoji. 

The  Eig-hth  Propofition. 

o  i. 

Concerning  Perfection-. 

IN  whom  this  holy  and  pure  birth  is  fully  brought  ^°™'  ^-  H 
forth,   the  body  of  death  and  fin  comes  to  be  cru-  i'.  e,  I.  ipf 
cified  and  removed,   and  their  hearts  united   and  *  j°^"^  3-  &• 
fubjefted  unto   the  truth,   fo  as  not  to   obey  any 
fuggeflion  or  temptation  of  the  evil  one,  but  to 
be  free  from  aftual  fmning,    and  tranfgrefling   of 
the  law  of  God,   and  in  that  refpeci:  perfeft.     Yet 
doth  this  perfeftion  ftill  adm.it  of  a  growth  ;   and 
there  remaineth  a  polhbility  of  fmning,  where  the 
mind  doth  not  moil  diligently  and  watchfully  at- 
tend unto  the  Lord. 

The  Ninth  Propofition. 

Concerning  Pers  EVERANCE,   and  the  PofFibility 
of  Falling  from  Grace. 

/Although  this  gift,  and  inward  grace  of 
God  be  fufficient  to  work  out  falvation,  yet  in  thofc 
in  whom  it  is  refifted,  it  both  may  and  doth  be- 
come their  condemnation.  Moreover,  in  whom  it 
hath  wrought  in  part,  to  purify  and  fanclify  them, 


10  THESES    i:HEO  LO  GICM. 

in  order  to  their  further  perfeftion,  by  difobedi-* 
ence  fuch  may  fall  from  it,  and  turn  it  to  wanton- 
*'^im  1.6.  nefs,  making  ftiipwreck  of  faith;  and  after  having 
.J,  6.  "  ^'  tafted  of  the  heavenly  gtftj  and  been  made  partakers  of 
the  Holy  Gbofiy  again  fall  away.  Yet  fuch  an  increafe 
and  {lability  in  the  truth  may  in  this  life  be  attain- 
ed, from  which  there  cannot  be  a  total  apoftacy. 

The  Tenth  Propofition* 

Concerning  the  Mini s  t  r  y  . 

xl-S  by  this  gift,  or  light  of  God,  all  true  know- 
ledge in  things  fpiritual  is  received  and  revealed ; 
fo  by  the  fame,  as  it  is  manifeiied  and  received 
in  the  heart,  by  the  ftrength  and  power  thereof, 
every  true  mini  tier  of  the  gofpel  is  ordained,  pre- 
pared and  fupplied  in  the  work  of  the  miniftry, 
and  by  the  leading,  moving,  and  drawing  hereof, 
ought  every  evangelifl:  and  Chriftian  paftor  to  be 
led  and  ordered  in  his  labour  and  work  of  the  gof- 
pel, both  as  to  the  place  where,  as  to  the  perfons 
to  whom,  and  as  to  the  times  when  he  is  to  mi- 
nifter.  Moreover,  thofe  who  have  this  authority, 
may  and  ought  to  preach  tlie  gofpel,  though  with- 
out human  commillion  or  literature  ;  as  on  the 
other  hand,  thofe  who  want  the  authority  of  this  ; 
divine  gift,  however  learned  or  authorized  by  the 
commiffions  of  men  and  churches,  are  to  be  eftccm- 
ed  but  as  deceivers,  and  not  true  minifiers  of  the 
gofpel.  Alfo,  who  have  received  this  holy  and 
Mat.  10.  8.  unfpotted  gift,  as  they  have  freely  received^  fo  are  they 
freely  to  give,  without  hire  or  bargaining,  far  lefs 
to  ufe  it  as  a  trade  to  get  money  by  it  :  yet  if  God 
hath  called  any  from  their  employments,  or  trades, 
by  which  they  acquire  their  livelihood,  it  may  be 
lawful  for  fuch  (according  to  the  liberty  which 
they  feel  given  them  in  the  Lord)  to  receive  fuch 
temporals  (to  wit,  what  may  be  needful  to  them 


THESES    THEOLOGIC^,  U 

for  meat  and  cloathing)  as  are  freely  given  them 
by  thofe  to  whom  they  have  communicated  ipi- 
rituals* 

The  Eleventh  Propofition. 

Concerning  Worship. 

A  L  L  true  and  acceptable  worfliip  to  God  is  of- 
fered in  the  inward  and  immediate  moving  and 
drawing  of  his  ovv^n  Spirit,  which  is  neither  li- 
mited to  places,  times,  or  perlbns  ;  for  tliough 
we  be  to  v/orfhip  him  always,  in  that  we  are  to  fear 
before  him,  yet  as  to  the  outward  lignification 
thereof  in  prayers,  praifes,  or  preachings,  we 
ousht  not  to  do  it  where  and  when  we  will,  but 
where  and  when  we  are  moved  thereunto  by  the 
fecret  infpirations  of  his  Spirit  in  our  hearts,  which 
God  heareth  and  accepteth  of,  and  is  never  want- 
ing to  move  us  thereunto,  when  need  is,  of  wliich 
he  himielf  is  the  alone  proper  judge.  All  other 
worfhip  then,  both  praifes,  prayers  and  preachings, 
which  man  fets  about  in  his  own  will,  and  at  his 
own  appointment,  which  he  can  both  begin  and 
end  at  his  pleafure,  do  or  leave  undone,  as  himfelf 
fees  meet,  whether  they  be  a  prefcribed  form,  as 
a  liturgy,  or  prayers  conceived  extemporarily,  by 
the  natural  ftreno-th  and  facultv  of  the  mind,   thev  Y-f'^'^-  '3- 

"  -'  .  '  /    Mai .   10.  2 

are  all  but  fuperltitions,   will-worlliip,   and  abomi-  Ads' 2.  4, 
nable  idolatry  in  the  light  of  God  ;  which  are  to  t^},^^"    g 
be  denied,  rejected,   and  feparated  from,    in  this  &  4  2»- 
day  of  his  fpiritual  arifing  :  however  it  might  have  -^"^^^  j^_'  ^ 
pleafed  him  (who  winked  at  the  times  of  ignorance, 
with  refpeft  to  the  fimplicity  and  integrity  of  fome, 
and  of  his  own  innocent  feed,  which  lay  as  it  were 
buried   in  the  hearts   of  men,    under  the  mafs  of 
fuperftition)  to  blow  upon  the  dead  and  dry  bones, 
and  to  raife  fome  breathings,  and  anfwcr  tliem,  and 
that  until  the  day  fliould  more  clearly  dawn  and 
break  forth,  D 


^2  THESES    rHEO  LOGIC JE. 

The  Twelfth  Propofition. 

Concerning  Baptism. 

Eph.  4.  5.      /\  S  there   is  one  Lord  and  one  faith,  fo  tliere  is 

Rom!' 6^  4.'*    one  haptijm  ;  which  ts  not  the  ■putting  away  the  filth  of 

Gal.  3.  27.      the  flefhy  hut  the  anjjoer  of  a  good  conjcimce  bfore  God, 

john*'3r*3o«  ^y  ^'^^  rejurrecl'on  of  f ejus  Cbriji.     And  this  baptilhi 

is  a  pure  and  fpirituai  tiling,  to  wit,   the  baptifn  of 

the  fplrit  RTidfire,  by  which  we  are  buried  with  him, 

that  being  walhed  and  purged  from  oar  fins,  we 

J  Cor.  I.  17.  may  walk  in  neivnejs  of  life  ;  of  which  the  baptifm 

of  John  was  a  figure,  which  was  commanded  for 

a  time,   and  not  to  continue  for  ever.     As  to  the 

baptifm  of  infants,  it  is  a  mere  human  tradition, 

for  which  neither  precept  nor  practice   is  to  be 

found  in  all  the  fcripture. 

The  Thirteenth  Propofition. 

Concerning  the  Cgmiviunion,  or  Participation 
of  the  Body  and  Blood  of  Christ. 

1    Cm    10,     A  ^E  communion  of  the  body  and  blood  of  Chrifl 
i6,  17-  is  inward  and  fpirituai,    which    is   the  participa- 

john  6.  32,     tion  of  his  fie  111  and  blood,  by  which  the   inward 
Wot.  5.  8.    '^^^^  is  daily  nourifhed  in  the  hearts  of  thofe  in  whom 
Chrift  dwells  ;    of  which  things  the  breaking  of  bread 
by  Chrift  with  his  difciples  was  2i  figure,  which  they 
even  ufed  in  the  church  for  a  time,  who  had  re- 
ceived the  fubftance,  for  the  caufe  of  the  weak  ; 
Aas  15.  20.     even  as  abfiaining  from  things  fir  angled,  and  from  blood; 
■jamis'l'  14."  t\\Q  wafiing  07je  antther's  feet,  and  the  anointing  of  the 
Jick  with  oil  ;  all  which  are  commanded  with  no  lefs 
authority  and  folemnity  than  the  former  ;  yet  feeing 
they  are  but  the  foadows  of  better  things,  they  ceafe 
in  fuch  as  have  obtained  t\\Q  fubftance. 


THESES     THEO  LOGICS.  I4 

The  Fourteenth  Propofition. 

Concerning  the  Power  of  the  Civil  Magis- 
trate, in  Matters  purely  Religious,  and 
pertaining  to  the  Conscience. 

OINCS  God  hath  affamed  to  himfelf  the  power 
and  dominion  of  the  confcience,  who  alone  can 
rightly  inftru<fl  and  govern  it,  therefore  it  is  not  ^^g/  ^'  ^^' 
lawful  for  any  whatfoever,  by  virtae  of  any  autho-  Mat.  f.  12, 
I'ity  or  principality  they  bear  in  the  government  of  ^i^^t.  ,  r«. 
this  world,  to  force  the  confciences  of  others  ;  and 
therefore  all  killing,  baniftiing,  fining,  imprifon- 
ing,  and  other  fiich  things,  which  men  are  affliiSled 
with,  for  the  alone  exercife  of  their  confcience, 
or  difference  in  v/orfliip  or  opinion,  proceedeth 
from  the  fpirit  of  Cain,  the  murderer,  and  is  con- 
trary to  the  truth  ;  provided  always,  that  no  man, 
under  the  pretence  of  confcience,  prejudice  his 
neighbour  in  his  life  or  eftate  ;  or  do  any  thing 
deflruftive  to,  or  inconfiftent  with  human  fociety  ; 
in  which  cafe  the  law  is  for  the  tranfgreffor,  and 
judice  to  be  adminiflred  upon  all,  without  refpeft 
of  perfons. 

The  Fifteenth  Propofition. 

Concerning  Salutations  &  Kecr  eations,  ^c. 

OEEING   the    chief   end    of    all    religion   is    to  £p},.  ^  ,^. 
redeem   man   from    the   fpirit   and   vain    conver-  >  Peter  ».  1^. 
fation  of  this  world,   and  to  lead  into  inward  com-  jer"il"  3** 
minion  with  God,  before  whom,  if  we  fear  always,  f,^^  '°-  '^^' 

•'         Mat.   ii;.  I't' 

we  are  accounted  happy  ;    therefore  all  the  vain  coi.  2.  8. 
culloms  and  habits  thereof,  both  in  v/ord  and  deed, 
are  to  be  reje^^ed  and  forfaken  by  thofe  who  come 
to  this  fear ;    fuch  as  the  taking  off  the   hat  to  a 
man,  the  bowings  and  crijigings  of  the  body,  and 


14  THESES    THEO  LO  GTCjE. 

fuch  other  falLtations  of  that  kind,  with  all  the 
foolifhand  fuperftitious  formalities  attending  them  ; 
all  which  man  has  invented  in  his  degenerate  flate, 
to  feed  his  pride  in  the  vain  pomp  and  glory  of 
this  world  ;  as  alfo  the  unprofitable  plays,  frivolous 
recreations,  fportings  and  gamings,  which  are  in- 
vented to  pafs  away  the  precious  time,  and  divert 
the  mind  from  the  witnefs  of  God  in  the  heart, 
and  from  the  living  fenfe  of  his  fear,  and  from 
that  evangelical  Spirit  wherewith  Chriftians  ought 
to  be  leavened,  and  which  leads  into  fobriety,  gra- 
vity, and  godly  fear  ;  in  which,  as  we  abide,  the 
bleffing  of  the  Lord  is  felt  to  attend  us  in  thofe 
aftions  in  which  we  are  nccelTarily  engaged,  in 
order  to  the  taking  care  for  the  fuftenancc  of  the 
outward  man. 


A    N 

APOLOGY 

FOR    THE 

True  Christian  Divinity. 

PROPOSITION*!. 

Concerning  the  true  Foundation  of  Know  led  g  e. 

Seeing  the  height  of  all  happinefs  is  placed  in  the 
true  knowledge  of  God,  (This  is  I'fe  eternal^  to  ,  j^^ 
know  thee  the  only  true  God^  and  Jejus  Chrifi  whom 
thou  haft  Jent)  the  true  and  right  underflanding 
of  this  foundation  and  ground  of  knowledge,  is 
that  which  is  moft  neceffary  to  be  known  and  be- 
lieved in  the  firft  place. 

E  that  defireth  to  acquire  any  art  or  fcience, 
feeketh  firft  thofe  means  by  which  that  art 
or  fcience  is  obtained.  If  we  ought  to  do  fo 
in  things  natural  and  earthly,  how  much  more  then 
in  fpiritual  ?  In  this  affair  tlien  (l:ould  our  inquiry  be 
the  more  diligent,  becaufe  he  that  errs  in  the  en- 
trance is  not  fo  eaiily  brought  b^ick  again  into  the 
right  way  ;  he  that  miffeth  his  i-oad  fiom  the  begin- 
ning of  his  journey,  and  is  deceived  in  his  firft 
marks,  at  his  firft  letting  forth,  the  greater  his  mis- 
take is,  the  more  difficult  will  be  his  entrance  into 
the  right  way. 

Thus  when  a  man  firft  propofeth  to  himfelf  the  jhc  ^ay  to  the 
knowledge  of  God,   from  a  fenfe  of  his  ov/n  un- '"""^  H")^' , 

^,  •       r  ^    n  1  •       /-         ^   1  •     le'^se  of  God. 

wortmneis,  and  from  the  great  weanneis  of  his 


16 


PROPOSITION    I. 


mind,  occafiored  by  the  fecret  checks  of  his  con- 
fcience,  and  the  tender,  yet  real  glances  of  God's 
light  upon  his  heart ;  the  earneft  defires  he  has  to 
be  redeemed  from  his  prefent  trouble,  and  the  fer- 
vent breathings  he  has  to  be  eafed  of  his  difordered 
paiTions  and  lulls,  and  to  find  quietnefs  and  peace  in 
the  certain  knowledge  of  God,  and  in  the  alTurance 
of  his  lov^e  and  good-will  towards  him,  make  his 
heart  tender,  and  ready  to  receive  any  impreffi- 
on  ;  and  fo  (not  having  then  a  diltincl  difcerning) 
through  forwardnefs,  embraceth  any  thing  that 
brings  prefent  eafe.  If  either  through  the  reve- 
rence he  bears  to  certain  perfons,  or  from  the  fe- 
cret inclination  to  what  ootli  comply  with  his  na- 
tural difpofition,  he  f^ll  upon  any  principles  or 
means,  by  which. he  apprehends  he  may  come  to 
know  God,  and  fo  doth  center  himfelf,  it  will  be 
hard  to  remove  him  thence  again,  how  wrong  fo- 
cver  they  may  be  :  for  the  firit  anguifli  being  over, 
he  becomes  more  hardv;  and  tlie  enemy  being  near, 
creates  a  filfe  peace,  and  a  certain  confidence, 
which  is  ihengthened  by  the  mind's  unwillingnefs 
to  enter  again  into  ncv/  doubtfulnefs,  or  tiie  for- 
mer anxiety  of  a  fearch. 

This  is  fufficiently  veri^ed  in  the  example  of  the 
Vhartjees  and  Jrwiflj  Doofors,  who  mod  of  all  reiifl- 
ed  Cbrijly  difdaining  to  be  eileemed  ignorant ;  for 
this  vain  opinion  they  had  of  their  knowledge  hin- 
dered them  from  the  true  knov/ledge  ;  and  the 
mean  people,  who  v/ere  not  fo  much  pre- occupied 
with  former  principles,  nor  conceited  of  their  own 
knowledge,  did  eafily  believe.  Wherefore  the 
John  7. 48, 49.  p^^^y^,^^^.  upbraided  them,  faying,  Have  any  of  the 
Rulers  or  Pharifees  believed  on  him  ?  But  this  people^ 
which  know  not  the  law^  are  ac  iirjed.  This  is  alfo 
abundantly  proved  by  the  experience  of  all  fuch, 
as  being  fecretly  touched  with  the  call  of  God's 
grace  unto  them,  do  apply  themfelves  to  falfe 
teachers,  where  the  remedy  proves  worfe  than  the 


Jewifh  Doc- 
tors ?nd  Pha. 
riftes  refill 
Chrift. 


Of  the  true  Foundation  of  K'!>io-,yLi.T;GE.  j^ 

difeafe  ;  becaufe  inflead  of  knowing  God,  or  the 
things  relating  Lo  tlieir  i?.lvation  aright,  they  drink 
in  wrong  opinions  of  him  ;  from  wiiich  it  is  har- 
der t6  be  dilentangled,  than  wuile  the  loul  re- 
mains a  blank,  or  Taluh  roja.  For  they  tiiat  con- 
ceit themielves  wife,  are  worfe  to  deal  with  than 
they  that  are  fenfible  of  their  ignorance.  Nor  hath 
it  been  lefs  tiie  device  of  the  devil,  the  great  enemy 
of  mankind,  to  perfaade  men  into  wrong  notions  of 
God,  thjn  to  keep  them  altogether  from  acknow- 
ledging  him  ;  the  latter  taking  with  few,  becaufe 
odious  ;  but  the  other  having  been  the  conftant  ruin 
of  the  world  :  for  there  hath  fcarce  been  a  nation 
found  but  hath  had  fome  notions  or  other  of  religi- 
on ;  fo  that  not  from  their  denying  any  Deity,  but 
from  tneirmii'lakes  and  mifapprehem'ons  of  it,  hath 
proceeded  all  the  idolatry  and  fuperftition  of  the 
world;  yea,  hence  Cv'cn  atheiim  itfelf  hath  pro- 
ceeded :  for  tiiefe  many  and  various  opinions  of 
God  and  rehgion,  being  fo  much  mixed  with  the 
gueilings  and  unceitain  judgments  of  men,  have 
begotten  in  many  the  opinion,  Tl  hat  there  is  no 
God  at  all.  This  and  much  more  that  might  be 
faid,  may  (hew  how  dangerous  it  is  to  mifs  in  this 
firll  flep  ;  All  that  come  not  in  by  the  right  door,  are 
accounted  as  Thieves  and  robbers. 

x\gain,  How  needful  and  dehrable  that  know- 
ledge is,  which  brings  life  eternal^  EpitJetus  ilieweth,  Epiactus. 
faying  excellently  well,  cap.  38.  «^«  ar*  ri  Kv^^yr^Tay, 
Sec.  KnozVy  that  the  main  foundation  of  piety  is  this,  T<? 
have  i^iui  -JsniXK-^ai  right  opinions  and  apprehenfions  of 
God. 

This  therefore  I  judged  necefTary,  as  a  firll:  prin- 
ciple, in  the  firfl  place,  to  affirm  ;  and  I  fuppofe  will 
not  need  much  farther  explanation  or  defence,  as 
being  generally  acknowledged  by  all  (and  in  thefe 
things  that  are  without  controverfy  I  love  to  be 
brief)  as  that  which  will  eafily  commend  itfelf  to 
€very   man's   reafon   and   conicience  ;    and   tliere- 


:x8  P  R  O  P  O  S  I  T  I  O  N    II. 

fore  I  fhall  proceed  to  the  next  propofitlon  ;  which ^ 
though  it  being  nothing  lefs  certain,  yet  by  tlic 
malice  of  Satan,  and  ignorance  of  many,  comes 
far  more  under  debate. 


PROPOSITION      IL 

Of  Immediate  Revelation.    . 

Mat.  11.  27.  Seeing  no  man  knoweth  the  Father  but  the  Son,  and 
he  to  whom  the  Son  revealeth  him :  And  feeing  the  re- 
velation of  the  Son  is  in  and  by  the  Spirit  ;  therefore 
the  teflimony  of  tlie  Spirit  is  that  alone  by  which 
the  true  knowledge  of  God  hath  been,  is,  and  can 
be  only  revealed  ;  who  as,  by  the  moving  of 
his  own  Spirit,  he  difpofed  the  chaos  of  this 
world  into  that  wonderful  order  in  which  it  was 
in  the  beginning,  and  created  man  a  living  foul, 
to  rule  and  govern  it,  fo,  by  the  revelation  of 
the  fame  Spirit,  he  hath  manifefted  himfelf  all 
along  unto  the  fons  of  men,  both  patriarchs, 
prophets  and  apoftles  ;  which  revelations  of  God 
by  the  Spirit,  whether  by  outward  voices  and 
appearances,  dreams,  or  inward  objective  ma- 
nifeftations  in  the  heart,  were  of  old  the  for- 
mal objecT:  of  their  faith,  and  remain  yet  fo  to 
be  ;  fmce  the  obje£l  of  the  faints  faith  is  the  fame  in  all 
ages,  though  held  forth  under  divers  admin -fir aliens. 
Moreover,  thefe  divine  inward  revelations,  which 
we  make  abfolutely  necelfary  for  the  building  up 
of  true  faith,  neither  do  nor  can  ever  contradict 
the  outward  teflimony  of  the  fcriptures,  or  right 
and  found  reafon.  Yet  from  hence  it  will  not 
follow,  that  thefe  divine  revelations  are  to  be 
fiibjecT:cd  to  tlie  ted,  either  of  the  outward  tefli- 
mony of  the  fcriptures,  or  of  the  natural  reafon 
of  man,    as  to  a  more  noble   or  certain  rule  and 


0/ boiEDiATE  Revelation.  I9 

touchftone  ;  for  this  divine  revelation,  and  in- 
ward illumination,  is  that  which  is  evident  and 
clear  of  itfelf,  forcing,  by  its  own  evidence  and 
clearnefs,  the  well-difpofed  underflanding  to  af- 
I'ent,  irrefiftibly  moving  the  fame  thereunto,  even 
as  the  common  principles  of  natural  truths  do 
move  and  incline  the  mind  to  a  natural  alFent  : 
as,  that  the  whole  is  greater  than  its  -part  :  that  two 
contradi5loYies  can  neither  be  both  true ,  ncr  both  falfe . 

§.  I.  TT  is  very  probable,  that  many  carnal  and  R«veiation rc- 
JL  natural  Chriftians  will  oppofe  this  propo-  j^'^^'^  by  apoi 
fition  ;  v/ho  being  wholly  unacquainted  with  the 
movings  and  aftings  of  God's  Spirit  upon  their 
hearts,  judge  the  fame  nothing  neceffary  ;  and  fomc 
are  apt  to  fiout  at  it  as  ridiculous:  yea,  to  that 
height  are  the  generality  of  Chrillians  apoftatized 
and  degenerated,  that  though  there  be  not  any 
thing  more  plainly  afTerted,  more  ferioufly  recom- 
mended, or  more  certainly  atteued,  in  all  the 
writings  of  the  holy  fcriptures,  yet  nothing  is  lefs 
minded  and  more  rejected  by  all  forts  of  Chriftians, 
than  immediate  and  divine  revelation  ;  infomuch 
that  once  to  lay  claim  to  it  is  matter  of  reproach. 
Whereas  of  old  none  were  ever  judged  Chriftians 
but  fuch  as  had  the  Spirit  of  Chriji,  Rom.  viii. 
9.  But  now  many  do  boldly  call  themfelves  Chrif- 
tians, v/ho  make  no  difficulty  of  confeffing  they 
are  without  it,  and  laugh  at  luch  as  fay  they  have 
it.  Of  old  they  were  accounted  the  Joyis  of  God^  who 
were  led  by  the  Spirit  of  Gcdy  ibid.  ver.  14.  But 
now  many  aver  themfelves  fons  of  God,  who  know 
nothing  of  this  leader  ;  and  he  that  affirms  himfelf 
fo  led,  is,  by  the  pretended  orthodox  of  this  age, 
prefently  proclaimed  an  heritic.  The  rcafon  here- 
of is  very  manifeft,  viz.  Becaufe  many  in  theie 
days,  under  the  name  of  Chriftians,  do  experimen- 
tally find,  that  they  are  not  aftcd  nor  led  by 
God's   Spirit;     yea,    many  great   doHors^    divines^ 

E 


■20  P  K  O  P  O  S  I  T  I  O  N     n. 

teachers  and  bijhops  of  Chriftianity,  (commonly  To 
called)  have  wiioliy  (hui;  their  ears  from  hearing, 
and  their  eyes  from  feeing,  this  inward  guide ^  and 
fo  are  become  lir angers  unto  it  ;  whence  they  are, 
by  then'  own  experience,  brought  to  this  lirait, 
either  to  confefs  that  they  are  yet  as  ignorant  of 
God,  and  have  only  the  ihadow  of  knowledge^  and 
not  the  true  knowledge  of  him,  or  that  this  knowledge 
is  acquired  without  immediate  revelation. 

For  the  better  underflanding  then  of  this  propo- 
fition,  we  do  diftinguifli  betwixt  the  certain  know- 
ledge of  God,  and  the  uncertain  ;  betwixt  the  {pi- 
ritual  knowledge,  and  the  literal ;  the  faving  heart- 
knowledge,  and  the  foaring,  airy  head-knowledge. 
Tiie  iali:,  we  confefs,  may  be  divers  ways  obtained  ; 
but  the  firlc,  bv  no  otxier  way  than  the  inward 
immediate  manifeftation  and  revelation  of  God's 
Spirit,  fhining  in  and  npon  the  heart,  enlightening 
and  opeT'irg  the  underitanding. 

§  .  II.  Having  then  propoled  to  myfelf,  in  thefe 
propoiitions,  to  affirm  thofe  things  which  relate  to 
the  true  and  eP.e<5lual  knov/Iedge  which  brings  life 
eternal  with  it,  tlierefore  I  have  truly  affirmed, 
that  this  knowledge  is  no  otherways  attained, 
and  that  none  have  any  true  ground  to  believe  they 
have  attained  it,  v/ho  have  it  not  by  this  revela- 
tion of  God's  Spirit. 

1  ne  certainty  of  which  truth  is  fuch,  that  it  hath 
been  acknowled-;ed  by  fome  of  tl^e  mod  refined  and 
fam.ous  of  all  forts  of  profeflbrs  of  Chriftianity  in  all 
ages  ;  who  being  truly  upright-heartedj  and  earneft 
feekers  of  the  Lord,  (however  Hated  under  the  dif- 
advantages  and  epidemical  errors  of  their  feveral 
fecHis  or  ages)  the  true  feed  in  them  hath  been  an- 
fwercd  by  God's  love,  who  hath  had  regard  to  the 
good,  and  hath  had  of  his  elect  ones  among  all  ;  who 
finding  a  dillaile  and  difguft  in  all  other  outward 
means,  even  in  the  very  principles  and  precepts  more 
particularly  relative  to  their  ownform>s  and  focieties, 
have  at  laii  concluded,  with  cne  voice,  that  there 


Of  Imm  e  d  I  a  t  e  Pw  e  V  e  la  T  IOK  .  2 1 

Was  no  true  knowledge  of  God,  hut  that  which  is 
revealed  inwardly  by  his  own  Spirit.  Whereof  take 
thefe  fv:)llowing  teftimonies  of  the  ancients. 

1 .  ' '  It  is  the  inward  mafter  (faith  Augitftine)  that  ^^'S-  ^-^  "^"^^ 
teacheth,   it  is  Chrift  tliat  teachetli,   it  is  infpiration  Joh-  3- 
that  teacheth  :  where  this  infpiration  and  unc9.ion  is 
wanting,   it  is  in  vain  that  words  from  without  are 

beaten  in/'  And  thereafter  :  '*  For  he  that  created 
us,  and  redeemed  us,  and  called  us  by  faith,  and 
dwelleth  in  us  by  his  Spirit,  unlefs  he  fpeaketh  unto 
us  inwardly,   it  is  needlefs  for  us  to  cry  out." 

2.  "  There  is  a  difterence  (faith  Clemens  Alcxan-  cieii^-  ai«^ 
annus)  betwixt  tnat  which  any  one  laitli  otthe  truth, 

and  that  which  the  truth  itfelf,  interpreting;  itfelf, 
faith,  A  conjefture  of  truth  difFereth  from  the  truth 
itfelf;  a  fimilitude  of  a  thing  diifereth  from  the  thing 
itfelf:  it  is  one  thing  that  is  acquired  by  exercifeand 
difcipline  :  and  another  thing,  by  pov/er  and 
faith."  Lafily,  the  fame  C/V;m?j  faith,  '' Truth  is  P^'^'s- 
neither  hard  to  be  arrived  at,  nor  is  it  impoffible  to 
apprehend  it  ;  for  it  is  moll  nigh  unto  us,  even  in 
our  houies,   as  the  moil:  wife  Mcfes  hatli  infmuated." 

3 .  "  How  is  it  (faith  'Tertu.lUaii)  that  fince  the  dc-  Tertniiinn-Ts 

•11  1      ^1  ^    cv  ,\  ^1  •       1  J.      •     •     Lit'- (1<=  ve'  nd. 

vil  always  woi-keth,  and  iLirrcth  up  tlic  mmci  to  mi-  viiginibus,cap. 
quity,  that  the  work  of  God  fnould  either  ceafe,  or  '• 
defift  to  ac^  ?  .Since  for  this  end  the  Lord  did  fend  the 
Comforter,  that  becaufe  human  weaknefs  could  not 
at  once  bear  all  things,  knov/ledge  might  be  by  lit- 
tle and  little  direfted,  formed,  and  brought  to  per- 
fcvftion,  by  tiie  holy  Spirit,  that  vicar  of  tlie  Lord. 
I  ha\)2  ma-'^y  things  yet  (faith  he)  to /peak  unto  you ,  but 
ye  cannot  as  yet  bear  them  ;  hut  when  that  Spirit  of  truth 
fioall  come,  be  fcall  lead  you  into  all  truths  and  foall 
teach  you  thefe  things  that  are  to  co;ve.  But  of  this 
his  work  we  have  fpoken  above.  What  is  then  the 
adminiftration  of  the  Comforter,  but  that  difci- 
pline be  direcTced,   and  the  fcriptui'es  revealed  ?  efr ." 

4.  ''  TJie  law  (faith  Hiercm)  is  fpiritual,  and  there  f^^^'.  %. 
is  need  of  a  revelation  to  undenland  it."  And  in  his 
Epiftle  150.  to  liedibia,  Q^.icO:.   ii,  he  iaith,  "  The 


22  PROPOSITION    U.       / 

whole  Epiftle  to  the  Romans  needs  an  interpretatloHj 
in  being   involved   in  fo  great  obfcurities,  that  for 
the  underftanding  thereof  we  need  the  help  of  the 
holy  Spirit,    who  through  the  Apoftle  dictated  it." 
Athanafms  dc        J,   **  So  grcart  tilings  (faitli  yf/^<3;?^«j)  dotli  our 
^«in.    ci  1  ^^g^yJQ^j.  daily  :  he  draws  unto  piety,  perfuadcs  unto 
virtue,  teaches  immortality,   excites  to  the   defire 
of  heavenly  things,  reveals  the  knowledge  of  the 
Father,  inlpires  power  againft  death,    and  fhews 
himfelf  unto   every  one." 
^^^    j^jj^  6.  Gr<?g-i?r)' the  Great,   upon  thefe  v/ords  {Hejhall 

Horn.  30.  up.  teach  you  all  things']   faith,   '/  That  unlcfs  the  fame 
on  the  Gofpei.  §pjj,j^  J3  prcfent  in  the  heart  of  the  hearer,  in  vain  is 
the  difcourfe  of  the  doftor  ;  let  no  man  then  afcribe 
unto  the  man  that  teachetli,    what  he  underftands 
from  the  mouth  of  him  that  fpeaketh ;  for  unlefs 
he  that  teacheth  be  within,  the  tongue  of  the  doc- 
(Stor,  that  is  without,   laboureth  in  vain." 
Cyril.  Alex,  in       7 .  Cyvilkis  AUxandrinus  plainly  affirmeth,   *  ^  That 
Thefauro  Jib    ^^^  \u\o^  that  Jcjus  IS  the  Lovd  by  the  Holy  Ghofi, 
no  otherwife,  than  they   who  tafte   honey   know 
that  it  is  fweet,  even  by  its  proper  quality." 
Bernard  in  8.  *'  Therefore   (faith  Bernard)  we  daily  exhort 

prai.  8^.  yQ^^  brethren,  that  ye  walk  the  ways  of  the  heart, 
and  that  your  fouls  be  always  in  your  hands, 
that  ye  may  hear  what  the  Lord  faith  in  you." 
And  again  upon  thefe  w^ords  of  the  Apoftle  \_Let  him 
that  gloriethy  glory  in  the  Lord  \  ^'  With  which  three- 
fold vice  (faith  he)  all  forts  of  religious  men  arc 
lefs  or  more  dangeroully  affei^ed,  becaufe  they  do 
not  fo  diligently  attend,  with  the  ears  of  the  heart, 
to  what  the  Spirit  of  truth,  which  flatters  none, 
inwardly  fpeaks." 

This  was  the  very  bafis,   and  main  foundation, 
upon  which  the  primitive  reformers  built. 

Luther,  in  his  book  to  the  nobility  of  Germany ^ 

Luther.^  ttm.    fajth,    ' '  This  is  certain,  that  no  man  can  make  him-> 

felf  a  teacher  of  the  holy  fcriptures,  but  the  holy 

Spirit  alone."  And   upon  the  Magnificat  he  faith^ 


0/   biMEDlATE    R.EVELATION.  2^ 

''  No  man  can  rightly  know  God,  or  underftand  the 
word  of  God,  unlefs  he  immediately  receive  it  from 
the  Holy  Spirit ;  neither  can  any  one  receive  it  from 
the  Holy  Spirit,  except  he  find  it  by  experience  in 
himfelf  ;  and  in  this  experience  the  Holy  Ghoft 
teacheth,  as  in  his  proper  fcliool  ;  out  of  which 
fchool  nothing  is  taught  but  mere  talk." 

Philip  MelanQboUj  in  his  annotations  upon  John  JJJ"''-  Meianc- 
vi.  "  Thofe  who  hear  only  an  outv/ard  and  bodily 
voice,  hear  the  creature  ;  but  God  is  a  S-pirity  and 
is  neither  diiberned,  nor  known,  nor  lieard,  but 
by  the  Spirit;  and  therefore  to  hear  the  voice  of  3y  the  Spirit 
God,  to  fee  God,  is  to  know  and  hear  the  Spirit.  kno%vn.° 
By  the  Spirit  alone  God  is  known  and  perceived. 
Which  alio  the  more  ferious  to  this  day  do  ac- 
knov>'ledge,  even  all  fuch  who  fatisfy  themfelves 
not  v/ith  the  fupenicies  of  religion,  and  ufe  it  not  as 
a  cover  or  art.  Yea,  all  thofe  who  apply  themfelves 
efreftually  to  Chrifdanity,  and  are  not  fatisfied  until 
they  have  found  its  effetSlual  work  upon  their  hearts, 
redeeming  them  from  hn,  do  feel  that  no  knowledge 
elfeiTcually  prevails  to  the  producing  of  this,  but  that 
which  proceeds  from  the  warm  influence  of  God's 
Spirit  upon  the  heart,  and  from  the  comfortable 
fiiining  of  his  light  uppn  their  underilanding." 

And  therefore  to  this  purpofe  a  modern  author, 
ijiz.     Dr.    Smith   of  Cambridge,    in   his  fele<^  dif- Dr.  Smith  of 
courfes,  laith  well ;  ''  To  feek  our  divinity  merely  Sn'erm.fg' 
in  books  and  writings,   is  to  feek  the  living  among  book-divinity, 
the   dead  ;    we  do  but  in  vain  many  times  feek 
God  in  thefc,   where  his  truth   is  too   often  not 
fo  much  enfhrined   as  entombed.     Intra  te  qiiare 
Deum,  Seek  God  within  thine  ozvn  foul.     He  is  befl; 
difcerned  vas^S  l-;r«;p?   (as  Plotinus   plirafeth    it)    by 
an  intelleftual  touch  of  him.     We  mu^i  fee  with 
our  eyes,  and  hear  zvith  our  ears,  and  cur  hands  mufi 
handle  the  word  of  life   (to  exprefs  it  in  St.  Jobn':\ 
words)    eVi  y.x]  -^vx^i  ui<B->i(ricr  7i?,  i^c.     The   foul  it- 
felf  hath  its  fenfe,  as  v.^ell  as  the  body.    And  there- 


24  P  Pv  O  P  O  S  I  T  I  o  N    rt. 

fore  David,  when  he  would  teach  ns  to  know  what 
the  divine  goodnefs  is,  calls  not  for  fpecnlation,  but 
fenfation  :  Tnjie,  and  fee  how  good  the  Lord  is.  That 
is  not  the  befl  and  trueft  knowledge  of  God  which 
is  wrought  out  by  the  labour  and  fweat  of  the  brain, 
but  that  v.'hich  is  kindled  within  us^  by  an  heavenly 
warmth  in  our  hearts."  And  again  :  "  There  is  a 
knov/in  g  of  the  truth  as  it  is  in  Jejus,  as  it  is  in  a 
Chrifi-like  nature  ;  as  it  is  in  that  fweet,  mild,  hum- 
ble, and  loving  Spirit  of  Jefus,  which  fpre ads  it- 
felf,  like  a  morning  Jun,  upon  the  fouls  of  good  men, 
full  of  light  and  life.  It  profits  little  to  know 
Chrift  himfelf  after  the  fiefli  ;  but  he  gives  his 
Spirit  to  good  men,  that  Jearcheth  the  deep  things 
of  God.''  And  again  :  "It  is  but  a  thin  airy  knoAv- 
ledge  that  is  got  by  mere  fpeculation,  which  is 
ufliered  in  by  fyllogifms  and  demonftrations  ;  but 
that  which  fprings  forth  from  true  goodnefs,  is 
hnari^aM  Ti  zrda-/i?  vsro^ei^iui  (as  Origin  fpeaks)  It  brings 
Jiich  a  divine  light  into  the  Joul^  as  is  more  clear  and 
convincing  than  any  demonflration . 
Apoftacyand  ^.  III.  That  tliis  certain  and  undoubted  method 
iedgeTmrodu-  ^^  ^'"^^  tvM'Z  knowledge  of  God  hath  been  brought 
"d.  out  of  ufe,  hath  been  none  of  the  leaft  devices  of 

the  devil,  to  fecure  mankind  to  his  kingdom.  For 
after  the  light  and  glory  of* the  Chriflian  religion 
had  prevailed  ov^er  a  good  part  of  the  world,  and 
difpelled  the  thick  mifts  of  the  heathenifli  do«ftrine 
of  the  plurality  of  gods,  he  that  knev/  there  was 
no  probability  of  deluding  the  world  any  longer 
that  way,  did  then  puif  man  up  with  a  falfe  knovv'-- 
ledge  of  the  true  God  ;  fettino;  him  on  work  to  feek 
God  the  wrong  way,  and  perfaading  him  to  be 
content  with  fuch  a  knowledge  as  u^as  of  his  own 
acquiring,  and  not  of  God's  teaching.  And  this 
device  hath  proved  the  more  fuccefsful,  becaufe 
accommodated  to  the  natural  and  corrupt  fpirit 
and  temper  of  man,  who  above  all  things  affefts 
to  exalt  himfelf;  in  which  exaltation,   as  God  is 


0/ Immediate  Revelation.  25* 


■greatly  difhonored,  fo  therein  the  devil  hath  his 
end  ;  who  is  not  anxious  how  much  God  is  acknow- 
ledged in  words,  provided  himielf  be  but  always 
ferved  ;  he  matters  not  how  great  and  high  fpecu- 
htions  the  natural  man  entertains  of  God,  fo  long- 
as  he  ferves  his  own  lulls  and  paffions,  and  is  obedi- 
ent to  his  evil  fuggeftions  and  temptations.  Thus 
Cbrijiianity  is  become  as  it  were  an  art,  acquired  by  chriftianity  is 
human  fcience  and  induflry,  like  any  other  art  or  ac'q''uiTedby''hu- 
fcience  ;  and  men  have  not  only  alTumed  the  name  mao/cience 

„_,.'.  ,  ,  •'  1       1  r  1  and  indLiltry. 

of  Chnjtians,  but  even  have  procured  themielves 
to  be  efteem^ed  as  majlers  c/'Chriitianity,  by  certain 
artificial  tricks,  though  altogether  llrangers  to  the 
fpirit  and  life  of  Jelus.  But  if  we  make  a  right 
definition  of  a  Chrifiian,  according  to  the  fcrip- 
ture,  That  he  is  one,  ivbo  hath  the  Spirit ^  and  is  led 
hy  ity  how  many  ChriJliauSy  yea,  and  of  thefe  great 
mafiers  and  doctors  of  Chrijiiamty,  fo  accounted^  Ihall 
we  juftly  divefc  of  that  noble  title  ? 

If  thofe  therefore  who  have  all  the  other  means  of 
knowledge,  and  are  fufhciently  learned  therein, 
whetlier  it  be  the  letter  of  the  fcripture ,  the  tra- 
ditions of  churches,  or  the  works  of  creation  and 
providence,  Mdiencc  they  are  able  to  deduce  ilrong 
and  undeniable  arguments  (which  may  be  true  in 
themfelves)  are  not  yet  to  be  efteemed  Chrijiians, 
according  to  the  certain  and  infallible  definition 
above-mentioned  ;  and  if  the  inward  and  immedi- 
ate revelation  of  God's  Spirit  in  the  heart,  in  fuch 
as  have  been  altopether  ip-norant  of  fome,  and  but 
very  little  lldlled  in  others,  of  thefe  means  of  at- 
taining knowledge,  hath  brought  them  to  falvati- 
on  ;  then  it  will  necelTarily  and  evidently  follow, 
that  inward  and  immediate  revelation  is  the  only  By  mciation 
fare  and  certain  way  to  attain  the  true  and  faving  J^'jo^i^Jd,?^  of 
knowledge  of  God.  God. 

But  the  firll  is  true  :  therefore  the  laft. 

Now  as  this  argument  doth  very  ftrongly  con- 
clude for  this  way  of  knov/kdge,  and  againlt  fuch 


zd  P  R  O  P  O  S  I  T  I  O  N    II. 

as  deny  it,  fo  in  this  reipeft  it  is  the  more  to  be  re- 
garded, as  the  propofitions  from  which  it  is  deduced 
are  fo  clear,  that  our  very  adverfaries  cannot  deny 
them.  For  as  to  uhe  firlt  it  is  acknowledged,  that 
many  learned  men  may  be,  and  have  been,  damned. 
And  as  to  the  fecond,  who  v/ill  deny  but  many 
illiterate  men  may  be,  and  are,  faved  ?  Nor  dare 
any  aifirm,  that  none  come  to  the  knowledge  of 
God  and  falvation  by  the  inward  revelation  of  the 
Spirit,  v/ithout  thefe  other  outward  means,  unlefs 
they  be  alfo  £o  bold  as  to  exclude  Alel^  Seth^  Noah, 
Abel,  Seth,      Abraham.  Job,  and  all  tiie  holy  patriarchs, from  true 

Noah,  &c.  in.  ,  i     j  j   i-  i       ^- 

ftanced.  knowledge  and  ialvation. 

§  .  IV.  I  v/ould  however  not  be  underftood,  as  if 
hereby  I  excluded  thofe  other  means  of  knowledge 
from  any  ufe  or  fervice  to  man  ;  it  is  far  from  me 
fo  to  judge,  as  concerning  t\\Q  f crip  tares,  in  the  next 
propofition,  will  more  plainly  appear.  The  que- 
flion  is  not,  what  may  be  profitable  or  helpful,  but 
what  is  abfolutely  neceffaiy.  Many  things  may  con- 
tribute to  further  a  work,  which  yet  are  not  the 
main  thing  that  makes  the  work  go  on. 

The  fum  then  of  \vh.?X  is  faid  amounts  to  this  ; 
That  where  the  true  inward  knowledge  of  God  is, 
through  the  revelation  of  his  Spirit,  there  is  all ; 
neither  is  there  an  abfolute  neceffity  of  any  other. 
But  where  the  bed,  higheft,  and  moft  profound 
knowledge  is,  without  this  there  is  nothing,  as  to 
the  obtaining  tlie  great  end  of  falvation.  This 
truth  is  very  eiTe^lually  confirmed  by  the  fi.rft  part 
of  the  propofition  itfelf,  which  in  few  words  com- 
prehendeth  divers  unqueftionable  arguments,  which 
I  fliall  in  brief  fubfame. 
j^  Firll,  That  there  is  no  knov/ledge  of  the  Fa-! 

ther  but  by  the  Son. 
11^  Secondly,  tliat  there  is  no  knowledge  of  the 

Son  but  by  the  Spirit. 
m.  Thirdly,  That  by  the  Spirit  God  hath  always 

revealed  himfelf  to  his  children. 


0/  Immediate  Revelation.  57 

Ipourthly,  That  thefe  revelations  were  the  for-    IV. 

mal  objeft  of  the  faints  faith. 
And  Laftly,  That  the  fame  continueth  to  be    V. 
the  objecl  of  the  faints  faith  to  this  day. 

Of  each  of  thefe  I  fliall  fpeak  a  little  particularly, 
and  then  proceed  to  the  latter  part. 

§  .  V.  As  to  the  firft,  viz.  That  there  is  no  know-  Affert.  1.  pio- 
ledge  of  the  Father  but  by  the  Son,  it  will  eafily  be  ^'^'^• 
proved,  being  founded   upon  the   plain  words  of 
fcripture,  and  is  therefore  a  fit  medium  from  whence 
to  deduce  the  reft  of  our  aifertions. 

For  the  infinite  and  moft  wife  God,  who  is  the 
foundation^  root  and  fpring  of  all  c-peratioriy  hath 
wrought  all  things  by  his  eternal  Word  and  Son. 
T^his  is  that  Word  that  was  in  the  beginning  ivith  Gody  J°^"  »•'.«. 3 
and  ivas  God^  by  whom  all  things  were  made^  and 
without  whom  zuas  net  any  thing  made  that  was  made. 
This  is  that  Jejus  Chrijl^  by  vjhom  God  created  all  ^P^-  3-  9' 
things  .^  by  whom,  and  for  whom,  all  things  were  created^ 
that  are  in  heaven  and  in  earthy  vfible  and  invifible,  whe- 
ther they  be  thrones,  or  dominions,  or  principalities,  or 
powers,  Col.  i.  16.  who  therefore  is  called,  'Thefirji 
born  of  every  creature,  Col.  i.  15.  As  then  that  infi- 
nite and  incomprehenfible  fountain  of  life  and  mo- 
tion operateth  in  the  creatures  by  his  own  eternal 
word  and  power,  fo  no  creature  has  accefs  again 
unto  him  but  in  and  by  the  Son,  according  to  his 
own  exprefs  words,  No  man  knowe'h  the  Father,  but 
the  Son,  and  he  to  whom  the  Son  will  reveal  him,  Mat* 
xi.  27.  Luke  X.  22.  And  again,  he  himfeif  faith, 
/  am  the  way,  the  truth,  and  the  life  i  no  man  cometh 
unto  the  Father  but  by  me,   John  xiv .  6 . 

Hence  he  is  fitly  called.  The  mediator  betzvixt 
God  and  man :  for  having  been  v/ith  God  from  all 
eternity,  being  himfeif  God,  and  alfo  in  time  par- 
taking of  the  nature  of  man,  through  him  is  the 
goodnefs  and  love  of  God  conveyed  to  mankind, 
and  by  him  again  man  rcceiveth  and  partaketh  of 
thefe  mercies. 

F 


28  PROPOSITIONS. 

Hence  is  eafily  deduced  the  proof  of  this  iii-ft 
afTertion,  thus  ; 

If  no  man  knoweth  the  Father  but  the  Son,  and 
he  to  whom  the  vSon  will  reveal  him,  then  there  is 
no  knowledge  of  the  Father  but  by  the  Son. 

But,  no  man  knoweth  the  Father  but  the  Son  : 

Therefore,  there  is  no  knowledge  of  the  Father 
but  by  the  Son. 

The  firft  part  of  the  antecedent  are  the  plain 
words  of  fcripture  ;  the  confequence  thereof  is  un- 
deniable ;  except  one  would  fay,  that  he  hath  the 
knowledge  of  the  Father,  while  yet  he  knows  him 
not ;  which  v^^ere  an  abfurd  repugnance. 

Again,  If  the  Son  be  the  way,  the  truth,  and 
the  life,  and  that  no  man  cometh  unto  the  Father, 
but  by  him ;  then  there  is  no  knowledge  of  the 
Father  but  by  the  Son. 

But  the  firil  is  true  :  therefore  the  laft. 

The  antecedent  are  the  very  fcripture  words  : 
the  confequence  is  very  evident  :  for  how  can  any 
know  a  thing,  who  ufeth  not  the  way,  without 
which  it  is  not  knowable  ?  But  is  already  proved 
that  there  is  no  other  way  but  by  the  Son  ;  fo  that 
whofo  ufes  not  that  way,  cannot  know  him,  nei- 
ther come  unto  him. 
fed'"'  ""'  ^™'  §  •  ^^-  Having  then  laid  down  this  firft  principle, 
I  come  to  the  fecond,  viz.  That  there  is  no  know- 
ledge of  the  Son  but  by  the  Spirit  ;  or,  That  the 
revelation  of  the  Son  of  God  is  by  the  Spirit. 

Where  it  is  to  be  noted,  that  I  always  fpeak  of 
the  faving,  certain  and  necelfary  knowledge  of 
God  ;  which  that  it  cannot  be  acquired  otherways 
than  by  the  Spirit,  doth  alfo  appear  from  many 
clear  fcriptures.  For  Jefus  Chrift,  in  and  by  whom 
the  Father  is  revealed,  doth  alfo  reveal  himfelf 
to  his  dilciples  and  friends  in  and  by  his  Spirit. 
As  his  manifeftation  was  outward,  when  he  tef- 
tified  and  witneffed  for  the  truth  in  this  world, 
and  approved  himfelf  faithful  tlii'oughout,  fo  be- 


0/IiMMEDIATE     REVELATION.  2*; 

inrr  now  withdrawn,   as  to  the  outward  man,  he 

doth  teach   and   inftru<5t  mankind  inwardly  by  his 

own  Spirit ;  He  ftandeth  at   the   door   and  knockethy 

<ind  vjbojo  heareth  his  voice  and  cpeneth^  he  comes  in 

to£\\c\\y  Rev,  iii.   20.     Of  this  revelation  of  Chriit 

in  him  Paul  fpeaketh,    Gal.    i.    i6.    in  which  he 

placeth  the  excellency  of  his  miniftry,    and   tlie 

certainty  of  his  calling.     And  the  promiie  of  Chrifc 

to  his   difciples,  Lo  I  am  with  you  to  the  end  of  the 

ivorld,  confirmeth  the  fame  thing  ;    for  this  is  an 

inward  and  fpiritual  prefence,  as  all  acknowledge  : 

but  what  relates  hereto  will  again  occur.     I  Hiall 

deduce  the  proof  of  this  propofition  from  two  ma- 

nifefl  places  of  fcripture  :  the  firlt  is,    i    Cor.  i.  1 1,  Proof  i. 

1  2 .   IVhat  man  knoweth  the  things  of  a  tnan,  Jave  the 

fpirit  of  a  man  which  is  in  him  '^   Even  fo  the  things  The  ihings  of 

r  r^     11  7  ;       o    •    •        r   /^    J  AT         CioQ  are  known 

of  God  knoweth  no  man^  but  the  bprtt  of  isoa.  JSow  by  the  spirit  of 
we  have  received  not  the  fpirit  of  the  world,  but  the  ^°^- 
Spirit  which  is  of  God,  that  we  might  know  the  things 
which  are  freely  given  us  of  God.  The  apoflle,  in 
the  verfes  before,  fpeaking  of  the  wonderful  things 
which  are  prepared  for  the  faints,  after  he  hath 
declared,  that  the  natural  man  cannot  reach  them, 
adds,  that  they  are  revealed  by  the  spirit  of  God, 
ver.  9,  10.  giving  this  re  afon,  For  the  Spirit  fear  ch- 
eth  all  things,  even  the  deep  things  of  God.  And  then 
he  bringeth  in  the  comparifon,  in  the  verfes  above- 
mentioned,  very  apt,  and  anfwerable  to  our  purpofe 
and  doctrine,  that  as  the  things  of  a  man  are  only 
known  by  the  fpirit  of  man,  fo  the  things  cf  God  are 
only  known  by  the  Spirit  of  God  ;  that  is,  that  as  no- 
thing below  the  fpirit  of  man  (as  the  fpirit  of 
brutes,  or  any  other  creatures)  can  properly  reacli 
unto  or  comprehend  the  things  of  a  man,  as  being 
of  a  nobler  and  higher  nature,  fo  neither  can  the 
fpirit  of  man,  or  the  natural  man,  as  the  apoftk* 
in  the  14th  verfe  fublumes,  receive  nor  difcern 
the  things  of  God,  or  the  things  that  are  fpiritual, 
^%  being  alio  of  an  higher  nature  \  which  the  npofl  re 


|0  PROPOSITION    n. 

himfelf  gives  for  the  reafon,  faying,  Neither  can  he 
know  the,n,  beca  Je  they  arc  Jpiritually  dijcerned.  So 
that  the  apoftle's  words,  being  reduced  to  an  ar- 
gument, do  very  well  prove  the  matter  under  de- 
bate, thus  : 

If  that  which  appertaineth  properly  to  man,  can- 
not be  difcerned  by  any  lower  or  bafer  principle 
than  the  fpirit  of  man  ;  then  cannot  thofe  things, 
that  properly  relate  unto  God  and  Chrift,  be  known 
or  difcerned  by  any  lower  or  bafer  thing  than  the 
Spirit  of  God  and  Chrift. 

But  the  firft  is  true  :    therefore  alfo  the  fecond. 

The  whole  ftrength  of  the  argument  is  contained 
in  the  apoftle's  words  before-mentioned  ;  which 
therefore  being  granted,  I  ftiall  proceed  to  deduce 
a  fecond  argument,  thus  ; 

That  which  is  fpiritual  can  only  be  known  and 
difcerned  by  the  Spirit  of  God . 

But  the  revelation  of  Jefus  Chrift,  and  the  true 
and  faving  knowledge  of  him,   is  fpiritual  : 

Therefore  the  revelation  of  Jefus  Chrift,   and 

the  true  and  faving  knowledge   of  him,  can  only 

be  known  and  difcerned  by  the  Spirit  of  God. 

Proof  II.  The  other  fcriptare  is  alfo  a  faying  of  the  fame 

Nomanc3n     apoftle,    I   Cor .  YA\.   3.   No  man  can  Jay  that  Jefus 

Lordi't^c.  ^^  ^^^^  ^^^^'  ^''^  h  f^^  ^^b  Ghoji.  This  icripture, 
which  is  fall  of  truth,  and  anfwereth  full  well  to 
the  enlightened  underftanding  of  the  fpiritual  and 
real  Chriftian,  may  perhaps  prove  very  ftrange  to 
the  carnal  and  pretended  follower  of  Chrift,  by 
whom  perhaps  it  hath  not  been  lb  diligently  re- 
marked, Here  the  apoftle  doth  fo  much  require 
the  Holy  Spirit  in  the  things  that  relate  to  a  Chri- 
ftian, that  he  pofitively  avers,  we  cannot  fo  much 
as  affirm  Jejiis  to  be  the  Lord  without  it  ;  which  infi- 

Spirituai  truths  ^uates  uo  Icfs,  than  that  the  fpiritual  truths  of  the 

are  lies  Ipoken  ,'.        .        ,  ,  r-  1  1  r   • 

by  carnal  men,  goipel  are  as  lies  m  the  mouths  or  carnal  and  unlpi- 
ritual  men  ;  for  tho'  in  themfelves  they  be  true,  yet 
are  they  not  true  as  to  them,  becaufe  not  known,  no:r 


0/ Immediate  Revelation.  gl 

uttered  in  and  by  that  principle  and  Ipirit  that 
ought  to  diretT:  the  mind  and  aciuate  it  ;  in  fuch 
things  that  are  no  better  tlian  the  counterfeit  re- 
prelentations  of  things  in  a  comedy  ;  neither  can  it 
be  more  truly  and  properly  called  a  real  and  true 
knowledge  of  God  and  Chrift,  than  the  aftions  of 
/Hexander  the  Great,  and  Julius  C/ffar,  Sec.  if  now 
■tranfa<.T:ed  upon  a  ftage,  might  be  called  truly  and 
really  their  doings,  or  the  perfons  reprefenting  them 
might  be  faid  truly  and  really  to  have  conquered 
jifia,  overcome  Pompeyj   Sec. 

This  knowledge  then  of  Chrift,  which  is  not  by 
the  revelation  of  his  own  Spirit  in  the  heart,  is 
no  more  properly  the  knowledge  of  Chrift,  than 
the  pratling  of  a  ^i^rrc/,  which  has  been  taught  a  Likethe  prat- 
few  words,  may  be  faid  to  be  the  voice  of  a  man;  i"'s°fap"^o'- 
for  as  that,  or  Ibme  other  bird,  may  be  taught  to 
found  or  utter  forth  a  rational  ientence,  as  it  hath 
learned  it  by  the  outward  ear,  and  not  from  any 
living  principle  of  reafon  aftuating  it  ;  fo  jult 
fuch  is  that  knowledge  of  the  things  of  God,  which 
the  natural  and  carnal  man  hath  gathered  from  the 
words  or  writings  of  fpiritual  men,  which  are 
not  true  to  him,  becaufe  conceived  in  the  natural 
fpirit,  and  fo  brought  forth  by  the  wrong  organ, 
and  not  proceeding  from  the  fpiritual  principle  ; 
no  more  than  the  words  of  a  man  acquired  by  art, 
and  brought  forth  by  the  mouth  of  a  bird,  not  pro- 
ceeding from  a  rational  principle,  are  true  with 
refpeft  to  the  bird  which  utters  them.  Where- 
fore from  this  fcripture  I  fliall  further  add  this 
argument : 

If  no  man  can  fay  Je/us  /;  fhe  Lord,  hut  by  the 
Holy  Ghoji  ;  then  no  man  can  know  Jefus  to  be  the 
Lord,    but  by  the  Holy  GhoJl. 

But  the  firft  is  true  :  therefore  the  fecond. 

From  this  argument  there  may  be  another  de- 
duced, concluding  in  the  very  terms  of  this  afler- 
tion :  thus, 


32 


PROPOSITION     II. 


Affert.  3. 
proved. 


If  no  man  can  know  J  ejus  to  be  the  Lord,  hut  hj. 
the  Holy  Ghoji,  then  there  can  be  no  certain  know- 
ledge or  revelation  of  him  but  by  the  Spirit. 

But  the  firll  is  true,  therefore  the  fecond. 

§ .  VII.  The  third  thing  affirmed  is,  That  by  the 
Spirit  God  always  revealed  himfelf  to  his  children. 

For  making  the  truth  of  this  alFcrtion  appear, 
it  will  be  but  needful  to  confider  God's  manifefling 
himfelf  towards  and  in  relation  to  his  creatures 
from  the  beginning,  which  refolves  itfelf  always 
herein.  The  firfl  ftep  of  all  is  afcribed  hereunto 
by  Mofes,  Gen.  i.  2.  And  the  Spirit  of  God  moved 
upon  the  face  of  the  waters,  I  think  it  will  not  be 
denied,  that  God's  converfe  with  man,  all  alonn- 
Tby  thrspirk  ^^o"^.^^^^  to  Mofes,  was  by  the  immediate  manf- 
•fGod.  feflation  of  his  Spirit:    and  afterwards,    through 

the  whole  tracl  of  the  law,  he  fpake  to  his  chil- 
dren no  otherv/ays  ;  which,  as  it  naturally  follow- 
eth  from  the  principles  above  proved,  fo  it  cannot 
be  denied,  by  fuch  as  acknowledge  the  fcriptures 
of  truth  to  have  been  Ma-itten  by  the  infpirati- 
on  of  the  Holy  Ghofl  :  for  thefe  writings,  from 
Mofes  to  Malachi,  do  declare,  that  during  all  that 
time  God  revealed  himfelf  to  his  children  by  his 
Spirit.  I 

But  if  any  will  objeft,  that  after  the  difpenfation 
of  the  law  God's  method  of  fpeaking  was  altered  ; ' 

I  anfwer  :  Firft,  That  God  fpake  always  im- 
mediately to  the  Jews,  in  that  he  fpake  always 
immediately  to  the  Eigh-Prieji  from  betwixt  the 
Cherubims  ;  wlio,  when  he  entered  into  Xh&Uoly  of 
Holies,  returning  did  relate  to  the  whole  people 
the  voice  and  will  of  God,  there  immediately  re- 
vealed. So  that  this  immediate  fpeaking  never 
ceafed  in  any  age. 

Secondly,  from  this  immediate  fellowfliip  were 
none  fhut  out,  who  earneftly  fought  after  and 
waited  for  it  5  in  that  many,  befides  the  High- 
Priejtj  who  were  not  fo  much  as  of  the  kindred  of 


Objea. 
Anfwer. 


Sanflum 
Sauftorum. 


f 


0/ Immediate  Revelation,  32 


Levi,  nor  of  the  prophets,  did  receive  it  and  fpeak 

from  it  ;  as  it  is  written,  Numb.  xi.  25.  v/here  the 

Spirit  is  faid  to  have  rejied  upon  the  Jcventy  elders ;  Nonefhutont 

which  Spirit  aUo  reached  unto  two  that  were  not  in  ''°T  'his  im- 

,  •  ,        ,  .  mediate  r el- 

tne  tabernacle,  but  la  the  camp  ;  whom  whenlbme  lowfhip. 
would  have  forbidden,  Mojes  would  not,  but  re- 
joiced, wifiifig  that  all  the  Lord's  people  were  prophets ^ 
and  that  he  would  put  his  Spirit  upon  them,  ver.  29. 

This  is  alfo  confirmed,  Neh,  ix.  where  the  elders 
of  the  people,  after  their  return  from  captivity, 
when  they  began  to  fandlify  themXelvcs  by  failing 
and  prayer,  numbering  up  the  many  mercies  of 
God  towards  their  fathers,  fay,  verfe  20,  Thou 
gavejl  alfo  thy  good  Spirit  to  injlri^l  them  ;  and  verfc 
30,  Tet  many  years  didft  thou  forbear  ^  and  tejlify  a<rainfi 
them  by  thy  Spirit  in  thy  prophets.  Many  are  tlie 
fayings  of  fpiritual  David  to  this  purpofe,  as  Pfahn 
li.  II,  12.  Take  not  thy  holy  Spirit  from  me  ;  up- 
hold me  by  thy  free  Spirit.  Pfal.  cxxxix.  7.  Whither 
fhall  I  go  frem  thy  Spirit  ?  Hereunto  doth  the  pro- 
phet Ij'atah  afcribe  the  credit  of  his  teftimony, 
faying,  chap,  xlviii.  16.  And  now  the  Lord  Ctd  and 
his  Spirit  hath  fent  me.  And  that  God  revealed  him- 
felf  to  his  children  under  the  New  Tellament,  to 
wit,  to  the  apoflles,  evangelifls,  and  primitive  dif- 
ciples,  is  confeffed  by  all.  How  far  now  this  yet 
continueth,  and  is  to  be  expefted,  comes  hereaf- 
ter to  be  fpoken  to. 

§  .  VIII.  The  fourth  thing  affirmed  is,  That  thcfe  Afiert.  iv. 
revelations  were  the  objecT:s  of  the  faints  faith  of  old. 

This  will  eahly  appear  by  the  definition  of  faith, 
and  confidcring  what  its  objeft  is  :  for  which  we  wSf'aithi^ 
Qiall  not  dive  into  the  curious  and  various  notions 
r)f  the  fchool-men,  but  ftay  in  the  plain  and  pofi- 
ive  words  of  the  apoflle  iV/,  who,  Eeb.  xi.  dc- 
cribes  it  two  ways.  Faith  (faith  he)  is  the fubftance 
f  things  hoped  for.,  and  the  evidence  of  things  not  feen  : 
vhich,  as  the  apoflle  illuflrateth  it  in  the  iame 
diaptcr  by  many  examples,  is  no  other  but  a  firm 


34  P  R  O  P  O  S  I  T  I  O  N    IL 

and  certain  belief  of  the  mind,  whereby  it  rejleth- 
and  in  a  fenfe  fojfejfeth  the  fubftance  of  fome  things 
hoped  for,  through  its  confidence  in  the  promiie 
of  God  :  and  thus  the  foul  hath  a  moft  firm   evi- 
dence, by  its  faith,  of  things  not  yet  feen  nor  come 
to  pafs.     The  objeft  of  this  faith  is  the  pronuje, 
wordy  or  teftimony  of  God,   fpeaking  in  the   mind 
Hence  it  hath  been  generally  affirmed,    that  tht 
Suh?D'e^s°^  objea  of  faith  is  Deus  loquens,   &c.  that  is,   Gcc 
Loquent.       Jpeaking,   &c.  which  is  alfo  manifeft  from  all  thof^ 
examples  deduced  by  the  apoflle  tliroughout  thai 
whole  chapter,  whofe  faith  was  founded  neithei 
upon  any  outward  teflimony,   nor  upon  the  voice 
or  writing  of  man,    but   upon   the   revelation   o 
God's  will,  manifeft  unto  them,   and  in  them  ;  a: 
in  the  example  o?  Noah,  ver.  7 .  thus.  By  faith  Noah 
Being  warned  of  God  of  things  not  feen  as  yet^  movet, 
with  fear.,  -prepared  an  ark  to  thefaving  of  his  houfe 
by  the  which  he  condemned  the  world,  and  became  hei. 
of  the  right eoufnefs  which  is  by  faith.    What  was  hen 
Noah's  Faith,  the  objeft  of  A^(9^/:?'j /^/V/^,   but  God  fpeaking  unt( 
him  ?  He  had  not  the  writings  nor  prophefyings  o 
any  going  before,   nor  yet  the  concurrence  of  an; 
church  or  people  to  ftrengthen  him  ;  and  yet  hi 
faith  in  the  word,  by  which  he  contradic^ted  th 
whole  world,  faved  him  and  his  houfe.     Of  whic! 
Abraham's       alfo  Abraham  is  fet  forth  as  a  fmgular  example,  be 
^^"^'  ing  therefore  called  the  Father  of  the  Faithful,  wh 

is  laid  againfi  hope  to  have  believed  in  hope,  in  that  h 
not  only  willingly  forfook  his  father's  country,  no 
knowing  whither  he  went ;  in  that  he  believed  coi 
cerning  the  coming  of  Ifaac^  though  contrary  t 
natural  probability  ;  but  above  all,  in  that  he  r( 
fufed  not  to  offer  him  up,  not  doubting  but  Go 
was  able  to  raife  him  from  the  dead  ;  of  whoi 
it  is  faid,  that  in  IJaac  floall  thy  feed  be  called.  An 
lafl:  of  all,  in  that  he  refled  in  the  promife,  that  h 
feed  fliould  polTefs  the  land,  wherein  he  himfelf  w: 
but  a  pilgrim,  and  which  to  them  was  not  to  t 


I 


Of  Immediate  Revelation*  35* 


fulfilled  while  divers  ages  after.  The  object  of 
AbrahanC's,  faith  in  all  this  was  no  other  but  in- 
ward and  immediate  revelation,  or  God  fignifying 
his  will  unto  him  inwardly  and  immediately  by  his 
Spirit . 

But  bccaufe,  in  this  part  of  the  propofition,  we 
made  alfo  mention  of  external  voices,  appearances, 
and  di'eams  in  the  alternative,  I  think  alfo  fit  to 
fpeak  hereof,  what  in  that  refped:  may  be  objected ; 
to  wit, 

That  thofe  who  found  their  faith  now  upon  imme-  ObjeA. 
diate  and  objective  revelation  ought  to  have  alfo  out- 
ward voices  or  vifions,  dreams  orappearancesfor  it. 

It  is  not  denied,  but  God  made  ufe  of  the  mini-  Anfw. 
ftry  of  angels,  who,   in  the  appearances  of  men,  Theminiftiyof 

r      \  n  1         r*   •  r      1  1  1  angels  Ipeaking 

ipake  outwardly  to  the  lamts  or  old,   and  that  he  in  the  appea- 
did  alfo  reveal  fome  things  to  them  in  dreams  and  [o""e°faint»"oi 
vifions  ;  none  of  which  we  will  affirm  to  be  ceafed,  old. 
fo  as  to  limit  the  power  and  liberty  of   God  in 
manifefling   himfelf  towards  his    children.      But 
while  we  are    confidering  the  objeft  of  faith,  we 
muft  not  flick  to  that  which  is  but  circumftantially 
and  accidentally  fo,  but  to  that  which  is  univerfally 
and  fubftantially  fo. 

Next  again,    we    mufl  diftinguifh  betwixt  that 
which  in  itfelf  is  fubjeA  to  doubt  and    delufion, 
and  therefore  is  received  for  and  becaufe  of  an- 
other J  and  that  which  is  not  fubjed:  to  any  doubt, 
but  is  received  fimply  for  and  becaufe  of  itfelf, 
as  being  prima  Veritas^    the  very  firjl  and  original 
truth.     Let  us  then  confider  how  or  how  far  thefe 
outward  voices,  appearances  and  dreams,  were  the  ^    ,  . 
objed  of  the  faints  faith:  was  it  becaufe  they  were  dreamVai"d   ^ 
fimply  voices,  appearances,  or  dreams  ?   Nay,   cer-  ^'^lon*- 
tainly  ;  for  they  were  not  ignorant,  that  the  devil 
might  form  a  found  of  words,   convey  it  to  the 
outward  ear,  and  deceive  the  outward  fenfes,  by 
making  things  to  appear  that  are  not.      Yea,  do 
we  not  fee  by  ^aily  experience,  tiiat  the  jugglers 

G 


$6  P  R  O  P  O  S  I  T  I  O  N     U. 

and  moiint!:ba/ik5  can  do  as  much  as  all  that  by  theii' 
legerdemain  ?  God  forbid  then  that  the  faints  faith 
Ihould  be  founded  upon  fo  fallacious  a  founda- 
tion as  man's  outward  and  fallible  fenfes.  What 
made  them  then  give  credit  to  theie  vifions  ? 
Certainly  nothing  elfe  but  the  fecret  teftimony  of 
God's  Spirit  in  their  hearts,  affuring  them  that 
the  voices,  dreams  and  vifions,  were  of  and  from 
God.  Abraham  believed  the  angels  ;  but  who  told 
him  that  thefe  men  were  angels  ?  We  muft  not 
think  his  faith  then  was  built  upon  his  outward 
fenfes,  but  proceeded  from  the  fecret  perfuafion 
of  God's  Spirit  in  his  heart.  This  then  muft 
needs  be  acknowledged  to  be  originally  and  prin- 
cipally the  object  of  the  faints  faith,  without 
v/hich  there  is  no  true  and  certain  faith,  and  by 
which  many  times  faith  is  begotten  and  ftrength- 
cned  without  any  of  thefe  outward  or  vifible  helps  ; 
as  we  may  obferve  in  many  palTages  of  the  holy 
fcripture,  where  it  is  only  mentioned.  And  God 
Jaid,  Sec .  And  the  word  of  the  Lord  came  unto  fuch 
and  fuch,  faying,   &c. 

Obie^l.  But  if  any  one  fhould  pertinacioufly  affirm.  That 

this  did  import  an  outward  audible  voice   to  the 
carnal  ear  ; 

Anfw.  ^  would  gladly  know  what  other  argument  fuch 

an  one  could  bring  for  this  his  affirmation,  faving 

The  Spirit       i^js  own  fimplc   conjeclnre.     It  is  faid  indeed.   The 

fpeakstotlic         n     ■    •  •         rr     i  •    i  n     •    •         i 

fpirituaiear,  dpirit  witnejjeth  With  oiir  bfirit ;  but  not  to  our  out- 
n^a'rd'' ''^'^  °"'' Ward  ears,  Rom.  viii.  i6.  And  feeing  the  Spirit  of 
God  is  v/ithin  us,  and  not  without  us  only,  itfpeaks 
to  our  fpiritual,  and  not  to  our  bodily  ear.  There- 
fore I  fee  no  reafon,  where  it  is  fo  often  faid  in  fcrip- 
ture, 'The  Spirit  faid,  moved^  hindered.,  called  inch  or 
fuch  a  one,  to  do  or  forbear  fuch  or  fuch  a  thing, 
that  any  have  to  conclude,  that  this  was  not  an 
■  inward  voice  to  the  ear  of  the  foul,  rather  than 
an  outward  voice  to  the  bodily  ear.  If  any  be 
otherwife  minded,  let  them,  if  they  can,  produce 


0/ biMEDiATE  Revelation.  37 

their  arguments,  and  v/e  may  farther  confidcr  of 
them. 

From  all  therefore  which  is  above  declared,  I 
fhall  deduce  an  argument  to  conclude  the  proof  of 
this  affertion,  thus  : 

That  which  any  one  firmly  believes,  as  the  ground 
and  foundation  of  his  hope  in  God,  and  life  eternal, 
is  the  formal  objeft  of  liis  faith. 

But  the  inward  and  immediate  revelation  of 
God's  Spirit,  fpeaking  in  and  unto  the  faints,  was 
by  them  believed  as  the  ground  and  foundation  of 
their  hope  in  God,   and  life  eternal. 

Therefore  thofe  inward  and  immediate  revelati- 
ons were  the  formal  objei^c  of  their  faith. 

§  .  IX.  That  which  now  comcth  under  debate,  is  ^''J"'-  5-  ?•"»- 
what  we  aileited  in  the  lafl;  place,  to  wit,  That  the 
fame  continueth  to  be  the  objeft  of  the  faints  faith 
unto  this  day.     Many  will  agree  to  what  we  have 
faid  before,  who  differ  from  us  herein. 

There  is  neverthelefs  a  very  firm  argument,  con- 
firming the  truth  of  this  affertion,  included  in  the 
proposition  itfeif,  to  wit,  That  the  objeft  of  the 
faints  faith  is  the  lame  in  all  ages,  though  held  forth 
under  divers  adminiilrations  ;  which  I  Ihall  reduce 
to  an  argument,   and  prove  thus  : 

Firil,  Where  the  faith  is  one,  tlie  object:  of  tlie 
faitli  is  one. 

But  the  faith  is  one  :    Therefore,  ^c. 

That  the  faith  is  one,  is  the  exprefs  words  of  the 
apoftle,  Eph.  iv-  5-  who  placeth  the  cne  faith  with 
the  one  God  ;  importing  no  lefs,  than  that  to  afhrm 
t'doo  faiths  is  as  abfurd  as  to  afhrm  tivo  gods. 

Moreover,  \?  the  faith  of  the  ancients  were  not 
one  and  the  fame  with  ours,  /.  e.  digrccingm  fuhjlance 
therewith,  ar.d  receiving  the  fame  definition,  it  had 
been  impertinent  for  the  apoflle,  Heb.  xi.  to  liave 
illuftrated  the  definition  of  our  faith  by  tlie  ex- -rpj^  r,;,],  ^^^ 
amples  of  that  of  the  ancients,  or  to  p-o  about  to  ti.eiaimsofoid 
move  us  oy  the  example  or  Abraham^  it  Abraham  s  ouu. 


38  P  R  O  P  O  S  I  T  I  O  N    ir. 

faith  were  different  in  nature  from  ours .  Nor  doth 
any  difference  arife  hence,  becaufe  they  beUeved  in 
Chrift  with  refpeft  to  his  appearance  outwardly  as 
future,  and  we,  as  ah*eady  appeared  :  for  neither 
did  they  then  fo  beHeve  in  him  to  come,  as  not  to 
feel  him  prefent  with  them,  and  witnefs  him  near  ; 
feeing  the  apoflle  faith,  They  all  drank  of  that  Jpiri- 
tiial  rock  which  followed  them^  which  rock  was  Chrifi  ; 
nor  do  we  fo  believe  concerning  his  appearance 
paft,  as  not  alfo  to  feel  and  know  him  prefent  with 
nsy  and  to  feed  upon  him  ;  except  Chrifi  (faith  the 
apoflle)  le  in  youy  ye  are  reprobates  ;  fo  that  both 
our  faith  is  one,  terminating  in  one  and  the  fame 
thing.  And  as  to  the  other  part  or  confequence  of 
the  antecedent,  to  wit,  That  the  objed;  is  one  where 
the  faith  is  one,  the  apoflle  alfo  proveth  it  in  the 
fore-cited  chapter,  where  he  makes  all  the  worthies 
of  old  examples  to  us.  Now  wherein  are  they 
imitable,  but  becaufe  they  believed  in  God  ?  And 
what  was  the  objeA  of  their  faith,  but  inward  and 
immediate  revelation,  as  we  have  before  proved  ? 
Their  example  can  be  no  ways  applicable  to  us, 
except  we  believe  in  God,  as  they  did  ;  that  is  by 
the  fame  objeft.  The  apoflle  clears  this  yet  fur- 
ther by  his  own  example,  Gal.  i.  i6.  where  he  faith, 
So  foon  as  Chrifi  was  revealed  in  him.,  he  confulted 
not  with  flejh  and  blood,  but  forthwith  believed  and 
obeyed.  The  fame  apoflle,  Heb.  xiii.  7,  8.  where 
he  exhorteth  the  Hebrews  to  follow  the  faith  of  the 
elders,  adds  this  reafon,  Ccnftdering  the  end  of  their 
converjation,  Jefus  Chrifi,  the  fame  to-day,  yejlerday, 
and  for  ever  :  Hereby  notably  infinuating,  that  in 
the  objctll  there  is  no  alteration. 

If  any  now  obje£l  the  diverftty   of  adminifiration  ; 

I  anfwer ;  That  altereth  not  at  all  the  object  for 
the  fame  apoflle  mentioning  this  diverfity  three 
times,  I  Cor.  xii.  4,  $.  (>•  centereth  always  in  the 
fame  objeft  ;  the  lame  Spirit,  the  fame  Lord,  the 
fame  God. 


Of  Immediate  Revelation.  39 

But  further  ;  If  the  objeft  of  faith  were  not  one 
and  the  fame  both  to  us  and  to  them,  then  it  would 
follow  that  we  were  to  know  God  fome  other  way 
than  by  the  Spirit. 

But  this  were  abfurd  :  Therefore,   i£c. 

Laftly,  This  is  moft  firmly  proved  from  a  com- 
mon and  received  maxim  of  the  fchool-men,  to 
wit,  Omnis  a^us  Jpecificatur  ah  objeSlo^  Every  adl  is 
fpecified  from  its  objeft  :  from  which,  if  it  be 
true,  as  they  acknowledge,  (though  for  the  fake  of 
many  I  fhall  not  recur  to  this  argument,  as  being 
too  nice  and  fcholallick,  neither  lay  I  much  ftrefs 
upon  thofe  kind  of  things,  as  being  that  which 
commends  not  the  fimplicity  of  the  golpel)  it  would 
follow,  that  if  the  objcci:  were  different,  then  the 
faith  would  be  different  alfo. 

Such  as  deny  this  propofition  now-a-days  ufe 
here  a  diflinftion  ;  granting  that  God  is  to  be 
known  by  his  Spirit,  but  again  denying  that  it  is 
immediate  or  inward,  but  in  and  by  the  fcriptures  ; 
in  which  the  mind  of  the  Spirit  (as  they  fay)  being 
fully  and  amply  exprefTed,  we  are  thereby  to  know 
God,   and  be  led  in  all  things. 

As  to  the  negative  of  this  aflertion,  That  the 
fcriptures  are  not  fufiicient,  neither  were  ever  ap- 
pointed to  be  the  adequate  and  only  rule,  nor  yet 
can  guide  or  dire«ft  a  Chriftian  in  all  thofe  things 
that  are  needful  for  him  to  know,  we  fhall  leave 
that  to  the  next  propofition  to  be  examined.  What 
is  proper  in  this  place  to  be  proved  is.  That  Chrifti- 
ans  now  are  to  be  led  inwardly  and  immediately  by 
the  Spirit  of  God,  even  in  the  fame  manner  (though 
it  befall  not  many  to  be  led  in  the  fame  meafure) 
as  the  faints  were  of  old. 

§.    X.    I  fhall  prove  this  by  divers  arguments,  Chriftiama<r 
and  firft  from  the  promife  of  Chrifl  in  thefe  words,  byThe'spirit, 
John  xi  V  .16.    And  I  will  pray  the  Father y  and  he  will '"  '^^  '"^'"c 
give  you  another  Comforter ,  that  he  may  abide  with  you  fainti  of  «»:d/ 
forever.     Ver.  17.  Even  the  Spirit  of  truth  ^  whom 


40 


PROPOSITION    n. 


the  ijvorld  cannot  rcceivz^  becauje  it  Jeeth  htm  not,  nei- 
ther knoijoeth  ki>n  ;  but  ye  knozv  him^  for  he  dwelleth 
with  you,  and  Jhall  be  in  you.  Again,  ver.  26.  But  the 
Comforter,  zvhich  is  the  Holy  Gbofy  whom  the  Father 
will  fend  in  my  name,  he  fj  all  teach  yoii  all  things,  and 
bring  all  things  to  your  re?/iembrance.  And  xvi.  13,  B:it 
when  the  Spirit  of  truth  jhall  ccme,  he  foall  lead  you 
into  all  truth :  for  he  Jkcll  not  fpsck  of  himjelf ;  but 
whatjoever  he  pall  hear  he  pall  fpeak,  and  fb all  de- 
clare unto  you  things  to  come.  We  have  here  firfl:, 
who  this  is,  and  that  is  divers  ways  exprefTed,  to 
wit,  'The  Comforter,  the  Spi/it  of  truth,  the  tlcly 
Ghojl,  the  fent  of  the  Father  in  the  nar.ie  of  Chrifi. 
And  hereby  is  fufhcientiy  proved  the  fottifhnefs 
of  thofe  Socinians,  and  other  carnal  Chriflians,  who 
neither  know  nor  acknowledge  any  internal  Spirit 
or  power  but  that  wliich  is  merely  natural  ;  by 
which  they  fufficiently  declare  themfelves  to  be  of 
the  world,  v/ho  cannot  receive  the  Spirit,  becaufe 
they  neither  fee  him  nor  know  him.  Secondly, 
Where  this  Spirit  is  to  be,  He  dwelleth  with  you, 
and  pall  be  in  you.  And  Thirdly,  What  his  work 
is.  He  pall  teach  jou  all  things,  and  bring  all  things 
to  your   remembrance,    and  guide  you  into  all  truth, 

As  to  the  Firft,  Moil  do  acknowledge  that  there 
is   nothing  elfe    underftood  than  what  the  plain 
words  fignify  ;  whicii  is  alfo  evident  by  many  other 
places  of  fcrlpture  that  will  hereafter   occur  ;  nei- 
ther do  I  fee  how  fuch  as  affirm  otherways   can 
avoid  blafphemy  :   for,  if  the   Comforter,   the    Holy 
Ghoft,  and  Spirit  of  truth,  be  all  one  with  the  fcrip- 
tures,  then  it  will  follow  that  the  fcriptures  are 
God,  feeing  it  is  true  that  the  Holy  Ghoft  is  God. 
If  thefe  mens  reafoning  might  take  place,  where- 
fiom  the  soci-  ever  the  Spirit  is   mentioned  in  relation  to  the 
tiirfcriptuies    faints,  thereby  might  be  truly  and  properly  under- 
being  the  Spi-    ftood  the   fcriptures;    which,    what  a   nonfenfical 
monfter  it  would  make  of  the  Chriftian  religion, 


Query  i. 
Who  it  this 
Gomtorter  ? 


r^onfenfical 

ronfeqnonces 


0/ Immediate  Revelation.  41 

will  e a fily  appear  to  all  men.  As  where  it  is  faid, 
A  manifeftation  of  the  Spirit  is  ?hen  to  every  man 
to  ■profit  withal ;  it  might  be  rendered  thus,  A  ma- 
nifeftation of  tlie  yirr/^/'^rfi  is  given  to  every  man 
to  profit  vvitiial ;  v.'hat  notable  fenfe  this  would 
make,  and  wiiat  a  curious  interpretation,  let  us 
coniider  by  tlie  fcquel  of  the  fame  chapter,  i  Cor. 
>:ii.  9.  10^  II.  'xo  another  the  gifts  of  healings  by 
the  fame  Spirit ;  to  another  the  wcr/d;:g  of  miracles, 
Sec .  But  all  theje  -worketh  that  one  and  the  jelf-Jame 
Spirit^  dividing  to  every  r,ian  feverally  as  he  will. 
What  would  now  thcie  great  maflers  of  reafon, 
the  Sccinians,  judge,  if  we  fnoukl  place  Xhcjcriptures 
here  inftead  of  the  v5y>in//'  Would  it  anfwer  their 
reafon,  which  is  the  great  guide  of  their  faith? 
Would  it  be  good  and  found  icafon  in  their  logical 
Jchools,  to  affirm  that  the  fcripture  divideth  leve- 
rally  as  it  w  ill,  and  giveth  to  fome  the  gift  of  heal- 
ings to  others  the  "jucrking  of  miracles?  If  then  this 
Spirit,  a  manifeftation  whereof  is  given  to  eveiy 
man  to  profit  withal,  be  no  other  than  that  Spirit 
of  truth  before-mentioned  which  guideth  into  all 
■  truth,  this  Spirit  of  truth  cannot  be  the  fcripture. 
I  could  infer  an  hundred  more  abfurdities  of  this 
kind  upon  this  fottifti  opinion,  but  what  is  faid 
may  fuiEce.  For  even  fome  of  themfeives,  being 
at  times  forgetful  or  alhamed  of  their  own  doc- 
trine, do  acknowledge  that  the  Spirit  of  God  is 
another  thing,  and  diftincl  from  the  fcriptures,  to 
guide  and  influence  the  faints. 

Secondly,  That  tiiis  Spirit  is  inward,  in  my  onery  ?.. 
opinion  needs  no  interpretation  or  commentary,  ^''''"e  is  his 
He  divelleth  with  you.,  and  jhall  he  in  ycu.  This  in- 
dwelling of  the  Spirit  in  the  faints,  as  it  is  a  tiling 
moli:  neeedful  to  be  known  and  believed,  fo  is  it  as 
poiitivcly  aflerted  in  the  fcripture  as  any  thing  elfe 
can  be.  Iffo  be  that  the  Spirit  of  God  dwell  in  yon, 
faith  the  apoilie  to  the  i?5;;?<^«j-,  chap.  viii.  9.  And 
again,   Know  ye  not  ibiit  your  body  is  the  temple  of  the 


42  PROPOSITION    n. 

Holy  Gbofti  I  Cor.  vi.  19.  And  that  the  Spirit  of  God 
dwelleth  in  you  ?  i  Cor.  iii.  16.  Without  this  the 
apoftle  reckoneth  no  man  a  Chriftian.  If  any  man 
(faith  he)  have  not  the  Spirit  ofChrifi,  he  is  none  of  his. 
Thefe  words  immediately  follow  thofe  above-men- 
tioned out  of  the  cpiftle  to  the  Romans,  But  ye  are 
mt  in  theflejhi  but  in  the  Spirit ,  if  Jo  be  the  Spirit  of  God 
withiil^'the  dwellinyou.  The  context  of  which  fheweth,  that  the 
TchrS'*^"  °f  apoftle  reckoneth  it  the  main  token  of  a  Chriftian, 
both  pofitively  and  negatively  :  for  in  the  former 
verfes  he  ftieweth  how  the  carnal  mind  is  enmity 
againji  God,  and  that  fuch  as  are  in  the  flejh  cannot 
pleaje  him.  Where  fubfuming,  he  adds  concerning 
the  Romans,  that  they  are  not  in  theflejh,  if  the  Spirit 
cf  God  dwell  in  them.  What  is  this  but  to  affirm, 
that  they  in  whom  the  Spirit  dwells  are  no  longer 
in  the  flefh,  nor  of  thofe  who  pleafe  not  God, 
but  are  become  Chriftians  indeed?  Again,  in  the 
next  verfe  he  concludes  negatively,  that  If  any  man 
have  not  the  Spirit  of  Chriji,  he  is  none  of  his  ;  that  is 
he  is  no  Chi'iftian.  He  then  that  acknowledges 
himfelf  ignorant  and  a  ftranger  to  the  inward 
in-being  of  the  Spirit  of  Chrift  in  his  heart,  doth 
thereby  acknowledge  himfelf  to  be  yet  in  the  car- 
nal mind,  which  is  enmity  to  God  ;  to  be  yet  in 
the  fleffi,  where  God  cannot  be  pleafed  ;  and  in 
ftiort,  whatever  he  may  otherways  know  or  be- 
lieve of  Chrift,  or  however  much  (killed  or  ac- 
quainted with  the  letter  of  the  holy  fcripture,  not 
yetto  be,  notwithftanding  all  that,  attained  to  the 
leaft  degree  of  a  Chriftian  ;  yea,  not  once  to  have 
embraced  the  Chriftian  religion.  For  take  but 
away  the  Spirit,  and  Chriftianity  remains  no  more 
Chriftianity,  than  the  dead  carcafe  of  a  man,  when 
;  the  foul  and  fpirit   is   departed,   remains  a  man ; 

which  the  living  can  no  more  abide,  but  do  bury 
out  of  their  fight,  as  a  noifome  and  ufelefs  thing, 
however  acceptable  it  hath  been  when  a^Sluated 
and  moved  by  the  foul.     Laftly,  fVhat/oever  is  ex- 


0/ Immediate  Revelation.  45 

cellcnt,    whatfoevcr    is    nohle,    whatjoever  is  worthy, 

whatjoever  is  defirahle  in  the  Chriltian  faith,   is  ai- 

cribed  to  this  Sprit,  without  which  it  could  no 

more  fubfift  than  tlic  outward  world  without  tiie 

fun.     Hereunto  have  all  true  ChrilUans,  in  all  ages, 

attributed  their  frrength  and  life.     It  is   by   this 

Spirit  that  they  avouch  themfelves  to  have  been 

converted  to  God,  to  have  been  reaeemed  from  the 

world,  to  have  been ilrengthened  in  their  weaknefs,  \-    . 

comforted  in  their  afflitlions,    confirmed  in  their  '"# 

temptations,  imboldened  in  tiieir  faflerings,    and 

triumphed  in  the  midft  of  all  their  peifecutions. 

Yea,  the  writings  of  all  true  Cliriftians  arc  full  of -n^e  great  and 

the  great  and  notable  things  which  they  all  ?lfirm  noiabu  afts 

,  °,   ,  .  ,  .     ^    .  •'        ,       .  that  r.ave  b^eil 

themlelves  to  have  done,  by  the  power,  and  virtue,  and  a    pprfor- 
and  efficacy  of  this  Spirit  of  God  worklno-  in  tnem.  ';^':'^.  ^y  ^'^^ 

T     .        1       c     •    •        1  7  •  Spirit  in  all 

It  is  the  Spirit  that  quick  ntth,  John  vi.  63.  It  was  ages. 
the  Spirit  that  gave  them  utterance,  Ad-s  ii.  4.  It 
was  the  Spirit  by  which  Stephen  fpake,  That  the 
Jews  were  7iit  able  to  reftfi,  Afts  vi.  10.  It  is  fuch 
as  walk  after  the  Spirit  that  receive  no  condenmntiony 
Rom.  viii.  i.  It  is  the  lazv  of  the  Spirit  that  makes 
free,  ver.  2.  It  is  by  the  Spirit  of  God  dwelling  in 
us,  that  we  are  redeemed  from  the  flefk^  and  from  the 
carnal  mind,  ver.  9.  It  is  the  Spirit  of  Cbrifi  dwell- 
ing in  us  that  quickeneth  cur  mortal  bodies^  ver.  iw 
It  is  through  this  Spirit  th-at  the  deeds  of  the  body 
are  mortified,  and  life  obtained,  ver.  13.  It  is  bvtbis 
Spirit  that  v/e  are  adopted,  and  cry  ABBA,  Father, 
ver.  15.  It  is  this  Spirit  that  bear  ah  witncfs  with 
ourfpirits,  that  we  are  the  children  of  Gcd,  ver.  16. 
It  is  this  Spirit  tfjat  he'peth  cv.r  infirmities,  and 
maketh  interccjjlon  for  us-,  with  groajiin^s  which  cannot 
be  uttered,  ver.  26.  It  is  by  this  Spirit  thit  the 
glorious  things  which  Cod  hath  laid  up  for  us, 
which  neither  outward  ear  hath  heardy  nor  o'tward 
eye  hath  Jeen^  nor  the  heart  of  man  conceived  by  all 
hisreafonings,  are  revealed  unto  us,  i  Cor.  ii.  9,  10. 
It  is  by  this  Spirit  that  both  wifdcm  and  knowledge, 

H 


44  PROPOSITION      II. 

2.nd.  faith,  a.nd  miracles,  a.nd  tongues y  znd  prophecies, 
are  obtained,    i   Cor.  xii.   8,   9,   10.     It  is  by  this 
Spirit  that  we  are  all  baptized  into  one  body,  ver.  13. 
Ill  fhort,    what  thing  relating  to  the  falvation  of 
the  foul,    and  to  the  life  of  a  Chriftian,  is  rightly 
performed,    or  effedually   obtained,    without  it  I 
And  what  fhall  I  fay  more  ?  For  the  time  would 
fail  me  to  tell  of  all  thofe  things  which  the  holy 
men  of  old  have  declared,  and  the  faints  of  this 
day  do  themfelves  enjoy,  by  the  virtue  and  power 
of  this   Spirit  dwelling  in  them.     Truly  my  paper 
could  not  contain  the  many  teftimonies  whereby 
this  truth  is  confirmed  ;    wherefore,  befides  what 
is  above-mentioned  out  of  the  fathers,   whom  all 
pretend  to  reverence,  and  thofe  of  Luther  and  Me- 
lanBhon,  I  (hall  deduce  yet  one  obfervable  teftimo- 
ny  out  of  Calvin,  becaufe  not  a  few  of  the  follow- 
ers of  his  do6lrine  do  refufe  and  deride   (and  that, 
as  it  is  to  be  feared,  becaufe  of  their  own  non-ex- 
perience thereof)  this  way  of  the  Spirit's  in-dwell- 
ing, as  uncertain  and  dangerous  ;   that  fo,   if  nei- 
ther the  teflimony  of  the  fcripture,  nor  the  fayings 
of  others,  nor  right  reafon  can  move  them,    they 
may  at  leaft  be  reproved  by  the  words  of  their  own 
mafter,  who  faith  in  the  third  book  of  his  Inftituti- 
ons,  chap.  2.  on  this  wife. 
Calvin  oF  tTie      <'  g^t  thev  alleee.  It  is  a  bold  prefumption  for 

nccemty  of  the  J  o    '  i  -i 

Spirit-sin-        "  any  to  pretend  to  an  undoubted  knowledge  of 

dwdiznginus.  <«  God's  will ;  which  (faith  he)  I  fhould  grant  unto 

"  them,  if  we  fhould  afcribe  fo  much  to  ourfelves 

"  as  to  fubjed:  the  incomprehenfible  counfel  of  God 

**  to  the  rafhnefs  of  our  underftandings.    But  while 

*  *  we  (imply  fay  with   Faul,   that  loe  have  received 

*  *  not  the  Spirit  of  this  world,  but  the  Spirit  which  is 
* '  of  God,  by  whole  teaching  we  know  thofe  things 
*'  that  are  given  us  of  God,  what  can  they  prate 
**  againil  it  without  reproaching  the  Spirit  of  God  I 
'^  For  if  it  be  an  horrible  facrilege  to  accufe  anyre- 
'*  vehtion  coming  from  him,  either  of  a  lie,  of  un- 


0/ Immediate  Revelation.  45 

certainty  or  ambiguity,  in  aflerting  its  certainty, 
wherein  we  do  offend  ?  But  they  cry  out,  T  hat 
it  is  not  without  great  temerity  that  we  dare  f"o 
boaft  of  the  Spirit  of  Chrilh  Wlio  would  beheve 
that  the  fottifhnefs  of  thefe  men  were  fo  great, 
who  would  be  efteemed  the  mafters  of  the  world, 
that  they  fhould  fo  fail  in  the  firft  principles  of 
religion?  Verily  I  could  not  believe  it,  if  their 
own  writings  did  not  teltify  fo  nuich.  Pa.l  ac- 
counts thole  the  Sons  of  God^  who  are  a^li.atcd  by 
the  Spirit  of  God  ;  but  thefe  will  have  the  children 
of  God  actuated  by  their  own  fpirits  without  the 
Spirit  of  God.  He  will  have  us  call  God  Father^ 
the  Spirit  dilating  that  term  unto  us,  which  only 
can  witnefs  to  our  fpirits  that  we  are  the  Scris  of 
God.  Thefe,  though  they  ceafe  not  to  call  upon 
God,  do  neverthelefs  difmifs  the  Spirit,  by  whofe 
guiding  he  is  rightly  to  be  called  upon.  He  denies 
them  to  be  the  Sons  of  God,  or  the  Servants  cf 
Chnjl^  who  are  not  led  by  his  Spirit ;  but  thele 
feign  a  Chriftianity  that  needs  not  the  Spirit  of 
Chrill.  He  takes  away  the  hope  of  a  blefTed  refu7-- 
re^ion,  unlefs  we  feel  the  Spirit  reliding  in  us;  but 
thefe  feign  a  hope  without  any  fuch  a  feeling  ;  but 
perhaps  they  will  anfwer,  that  they  deny  not  but 
that  it  is  neceffary  to  have  it;  only  of  modefty  and 
humility  we  ought  to  deny  and  not  acknowledge 
it.  What  means  he  then,  whenhe  commands  the 
Corinthians  to  try  tijemjelves ^  if  they  he  in  the 
faith  ;  to  examine  them/elves,  whether  tiicy  have 
Chrift,  whom  whofoever  acknowledges  not  dwell- 
ing in  him,  is  a  reprobate  ?  By  the  Spirit  which  he 
hath  given  us,  fluth  Jchn,  zve  know  that  he  ahideth 
in  us.  And  what  do  we  then  elfe  but  call  in 
queftion  Chrift's  promife,  while  we  would  be 
eileemed  the  fervants  of  God  without  his  Spirit, 
which  he  declared  he  wovXCipour  out  vpon  all  his'^ 
Seeing  thefe  things  are  the  lirfl  grounds  of  piety, 
it  is  m-iferable  blindncls  to  accuse  CbiifHuns  of 


PROPOSITION    n. 

''  pride,  becaufe  they  dare  glory  of  the  prefencc 
"  of  the  Spirit;  v/ithoat  v/hich  glorying,  Chrifli- 
"  anity  itfeif  coi-ild  not  be.  But  by  their  example 
"  they  declare,  how  truly  Chrift  fpake,  faying,  1  hat 
'*  his  Spirit  was  unknown  to  the  world,  and  that 
"  thofe  only  acknowledge  it  with  whom  it  re- 
**  mains."     Thus  far  Ccilvin. 

If  therefore  it  be  fo,  why  fliould  any  be  fo  foolifh 
as  to  deny,  or  fo  unwife  as  not  to  feek  after  this 
Spirit,  which  Chrift  hath  promiied  fhall  dwell  in 
his  children  I  'I  hey  then  that  do  fuppofe  the  in- 
dwelling and  leading  of  his  fpirit  to  be  ceafed, 
mjfl  alfo  fuppofe  Chriflianity  to  be  ceafed,  which 
cannot  fubfift  witliout  it. 

Thirdly,  What  the  work  of  this  Spirit  is,  is  partly 
before  fhewn,  which  Chrift  comprifeth  in  two  or 
three  things,  He  will  guide  yon  into  all  truth  ;  He 
will  teach  you  all  things,  and  bring  all  things  to  your 
remembrance.  Since  Clirift  hath  provided  for  us  fo 
good  an  inftruftor,  why  need  we  then  lean  fo  much 
to  thofe  traditions  and  commandments  of  men, 
wherewith  fo  many  Chrijlians  have  burthened  them- 
Spirit  felves  ?  Why  need  we  fet  up  our  own  carnal  and 
corrupt  reafon  for  a  guide  to  us  in  matters  fpiritual, 
as  fome  will  needs  do  ?  May  it  not  be  complained 
of  ail  fuch,  as  the  Lord  did  of  old  concerning  JJrael 
by  the  prophets,  Jer.  ii.  13.  For  my  people  have  com- 
mitted two  evils,  they  have  forjaken  me,  the  fovniain 
of  living  waters,  and  hewed  them  out  cifterns,  broken 
cifierns,  that  can  hold  no  water  f  Have  not  many 
forfaken,  do  not  many  deride  and  rcjeft,  this  in- 
ward and  immediate  guide,  this  spirit  that  leads 
into  all  truth,  and  caft  up  to  themfelves  other  ways, 
broken  ways  indeed,  which  have  not  all  this  while 
brought  them  out  of  the  fieih,  nor  out  of  the  world, 
nor  from  under  the  dominion  of  their  own  Infts 
and  hnfal  aifcd'tions,  whereby  truth,  which  is  only 
rightly  learned  by  this  Spirit,  is  fo  much  a  ftranger 
in  ■•"^'*  e'^r*^h 


Of  Immediate  Revelation.  47 

From  all  then  that  hath  been  mentioned  concern- 
ing this  promife,  and  thele  words  of  Chrift,  it   v/ill 
follow,  that  ChriHians  are  always  to  be  led  inwardly  a  perpetual  or- 
and  immediately  by  the  Spirit  of  God  dwelling  in  Q^'^^^^'^^^^hurch 
them,  and  that  the  fame  is  a  Handing  and  perpetual  and  people. 
ordinance,  as  well  to  the  church  in  general  in    all 
ages,  as  to  every  individual  member  in  particular, 
as  appears  from  this  argument : 

The  ■promifes  of  Chriil  to  his  children  are  Tea 
and  Amen  J  and  cannot  fail,  but  muft  of  necellity 
befullilled. 

But  Chrifl  hath  promifed,  that  the  Comfortery 
the  Holy  Ghoji^  the  Spirit  of  truth y  fliall  abide  with 
his  children  for  ever,  Ihail  dwell  with  them,  fhall 
be  in  them,  fhall  lead  them  into  all  truth,  fhall 
teach  them  all  things,  and  bring  all  things  to  their 
remembrance : 

Therefore  the  Comfort er,  the  Holy  Ghojiy  the 
Spirit  of  truth,  his  abiding  with  his  children,  ^c. 
is  2^ea  and  Amen,  Sec. 

Again  :  No  man  is  redeemed  from  the  carnal 
mind,  which  is  at  enmity  with  God,  which  is  not 
fubje*^]:  to  the  law  of  God,  neither  can  be  :  no  man 
is  yet  in  the  spirit,  but  in  the  fleih,  and  cannot  pleafe 
God,  except  he  in  whom  the  v'pirit  of  God  dwells. 

But  every  true  Chriftian  is  in  meafure  redeemed 
from  the  carnal  mind,  is  gathered  out  of  tlie  en- 
mity, and  can  be  fucjeft  to  the  law  of  God  ;  is  out 
ofthefieili,  p.nd  in  the  Spirit,  the  Spirit  of  God 
dwelleth  in  him. 

Therefore  e\ery  true  Chriftian  hath  the  Spirit 
of  God  dwelling  in  him. 

Again  ;  IVhrfcever  bath  not  the  Spirit  of  Chrifl,  is 
none  of  his  ;  that  is,  no  child,  no  friend,  no  difcipU 
ofChrilt. 

But  every  true  Chriftian  is  a  child,  a  friend,  a  dif- 
ciple  of  Chrift  : 

Therefore  every  true  Clii-iftian  hath  the  Spirit  of 
Chrift. 


jfi  P  R  O  P  O  S  I  T  I  O  N    n. 

Moreover  :  Whofoever  Is  the  temple  of  the 
Holy  Ghojl,  in  him  the  Spirit  of  God  dwelleth  and 
abideth  : 

But  every  true  ChriJftian  is  the  temple  of  the 
Holy  Ghoji: 

'1  iierefore  in  every  true  Chriflian  the  Spirit  of 
God  dwelleth  and  abideth. 

But  to  conclude  :  He  in  whom  the  Spirit  of  God 
dwelleth,  it  is  not  in  him  a  lazy,  dumb,  ufelefs 
thing;  but  it  moveth,  aftuateth,  governeth,  in- 
flrudleth,  and  teacheth  him  all  things  whatfoever 
are  needful  for  him  to  know ;  yea,  bringeth  all 
things  to  his  remembrance. 

But  the  Spirit  of  God  dwelleth  in  every  true 
Chriftian : 

Therefore  the  Spirit  of  God  leadeth,  inftru^leth, 
and  teacheth  every  true  Chriflian  whatfoever  is 
needful  for  him  to  know. 
Objeft.  §  .  XI.  But  there  are  fome  that  will  confefs,  That 
the  Spirit  doth  now  lead  and  influence  the  faints, 
but  that  he  doth  it  only  fubjciftively,  or  in  a  blind 
manner,  by  enlightening  their  underftandings,  to 
underftand  and  believe  the  truth  delivered  in  the 
fcriptures  ;  but  not  at  all  by  prefenting  thofc  truths 
to  the  mind  by  way  of  object,  and  this  they  call 
Medium  inccgnitum  ajfenttendiy  as  th-aX.  of  whoje  working 
a  man  is  not  Jenfible. 
Anfw.  This  opinion,  though  fomewhat  more  tolerable 

than  the  former,  is  neverthelefs  not  altogether   ac- 
cording to  truth,  neither  doth  it  reach  the  fulnefs 
of  it. 
Arg.  1.  I.   Becaufe  there   be  many  truths,    which,    as 

they  are  applicable  to  particulars  and  individuals, 
and  mod-  needful  to  be  known  by  them,  are  in  no- 
wife  to  be  found  in  the  fcripture,  as  in  the  follow- 
ing ^r<7/;(^//(3;z  (liall  be  fliewn. 

Befides,  the  arguments  already  adduced  do  prove, 
that  the  Spirit  doth  not  only  fubje^ively  help  us  to 
difcern  truths  elfcwhcrc  delivered,  but    alfo  objec- 


0/ Immediate  REVELATtONr.  49 

tively  prefent  thofe  truths  to  our  minds.     For  that 
j  which  tcacheth  me  all  things,   and  is  given  me  for 
I  that  end,  without  doubt  prefents  thole  things  to 
:  my  mind  which  it  tcacheth  me.     It  is  not  fa  id,   it 
I  Jhall  teach  you  how  to  underjland  thofe  things  that  are 
written  ;  but.  It  Jhall  teach  you  ail  things.     Again, 
That  which  brings  all  things  to  my  remembrance, 
mull  needs  prelent  them  by  way  of  obj'j6l  ;   elle  it 
were  improper  to  lay,  It  brought  thcin  to  my  re- 
membrance ;  but  only,   that  it  helpeth  to  remember 
the  objcfls  brouglit  from  elfewhere. 

My  fecond  argument  lliall  be  drawn  from  the  Arg.  s. 
nature  of  the  new  covenant  ;  by  which,  and  thofe 
that  follow,  I  (hall  prove  that  we  are  led  by  the 
Spirit  both  immediately  and  chjetlively.  The  na- 
ture of  the  new  covenant  is  exprefled  in  divers 
places  ;  and 

Firft,  IJa.  lix.   21.  As  for  jne,  this  id  my  covenant  pi-oofi. 
with  themy  faith  the  Lord;  My  Spirit  that  is  upon  thee, 
and  my  words  which  I  have  put  into  thy  mo'.th,  floall 
not  depart  out  of  thy  mouth,  nor  out  of  the  mouth  of 
thy  feed,   nor  out  of  the   mouth    of  thy  feed's  feed, 
faith  the  Lord,  from  henceforth  and  for  ever.     By  tlie  -^h  \  a'  r    f 
latter  part  of  this  is  futHciently  exprelFed  the  per-  Spuk,     " 
petuity  and  continuance  of  this  promiie,  //  fhall  not 
depart  faith  the  Lord  from  henceforth  and  for  ever. 
In  the  former  part  is  the  promifc  itfelf,  which  is  the 
Spirit  of  God  being  upon  them,   and  the  words  of 
God  being  put  into  their  mouths. 

Firft,  This  was  immediate,  for  there  is  no  men- 
tion  made  ot  any  medium ;  he  laith  not,  I  lliall  by  ly 
the  means  of  fuch  and  fuch  v/ritings  or  books, 
convey  fuch  and  fuch  words  into  your  mouths  ;  but 
My  words,  /,  even  I,  faith  the  Lord,  have  put  into 
your  mouths. 

Secondly,  This  muft  be  obe5fively  ;  for  ithe  words  ,  ob-aivei- 
put  into  the  ?noHth']  are  the  object  prefented  by  him.  " 
He  faith  not,   The  words  which  ye  fliail  fee  written, 
"ly  Spirit  (hall  only  enlighten  your  undcrllandings 


k 


5©  PROPOSITION    U. 

to  afTent  unto  ;  but  pofitively,  My  wordsy  which  I 
have  put  into  thy  mouthy  &c.  From  whence  I 
argue  thus  ; 

Upon  whomfoever  the  Spirit  reniaineth  always, 
and  putteth  words  into  his  mouth,  him  doth  the 
Spirit  teach  immediately y  objectively y  and   continually. 

But  the  Spirit  is  always  upon  the  feed  of  the 
righteous,  and  putteth  words  into  their  mouths, 
neither  departeth  from  them  : 

Therefore  the  Spirit  teacheth  the  righteous  im- 
mediately, objeStively,   and  continually. 
Proofs.  Secondly,   the  nature  of  the  7iew  covenant  is  yet 

more  amply  expreffed,  Jer.  xxxi.  33.  which  is 
again  repeated  and  reafferted  by  the  apoftle.  Heb. 
viii.  10,  1 1 .  in  thefe  words,  For  this  is  the  covenant 
that  I  will  make  with  the  hovje  of  Ifrael,  after  thofe  days, 
Jaith  the  Lordy  I  will  put  my  laws  into  their  minds y 
and  write  them  in  their  hearts y  and  I  will  be  to  them  a 
Gody  and  they  (hall  be  to  me  a  people.  And  they  fJo all 
not  teach  every  ?nan  his  neighbour ,  and  every  man  his 
brother y  fayingy  Know  the  Lord  ;  for  they  Jhall  all 
know  niCy  from  the  leaf  to  the  great  eft. 

The  objeft  here  is  God^s  law  placed  in  the  heart, 
and  written  in  the  mind  ;    from  whence  they  be- 
come God's  people,  and  are  brought  truly  to  know 
him. 
The  difterence      ^^  ^^^^  then   is  the  law  diftinguiflied  fi-om  the 
between  the      gofpcl ;  tlic  Liw   before   was   outward,  written  in 

outward  and  in-  ,11  r-   n  t       .  •      •  1  "ti.  •       *.!   - 

ward  law.  tablcs  of  Itonc,  but  now  IS  inward,  written  m  the 
heart :  of  old  the  people  depended  upon  their  priefls 
for  the  knov/ledge  oFGod,  but  now  they  have  all 
a  certain  and  fenfible  knowledge  of  Him  ;  concern- 
ing which  Auguftine  fpeaketh  well,  in  his  book  De 
Litera  dr  Spiritu  ;  from  whom  Aquinas  firft  of  all 
feems  to  have  taken  occafion  to  move  this  queflion, 
Whether  the  new  law  be  a  written  law,  or  an  ira~ 
planted  law  ?  Lex  fcrlpta,  vel  lex  inditaf  which  he 
thus  refolves,  affirming,  'That  the  new  law ,  or  gofpely 
is  not  properly  a  law  written^  as  the  old  was,   but 


0/ Immediate  Revelation.  51 

Lex  indita,  an  implanted  law  ;  and  that  the  eld  law 
ivas  zvrittsn  zvlthoutj  hut  the  new  law  is  ^vvitten 
luithhiy  in  the  table  of  the  heart. 

How  much  then  are  they  deceived,  who,  milead 
of  making  the  gofpel  preferable  to  the  law,  have 
made  the  condition  of  fuch  as  are  nndei*  the  gofpel 
far  worfe  ;    for  no   doubt  it  is  a  far  better  and  The  p;orpei  dif- 
more  defirable  thing  to  converfe  v/ith  God  ///i/V?^'- ^bn'ol.T' Thaa 
diatdy,  than  only  mediately,  as  being  an  higher  and  that  ot  the  law. 
more  glorious   difpenfation  :    and    yet    thefe   men 
acknowledge  that  many  under  the  law  had  imme- 
diate converle  vv^ith  God,  whereas  they  now  cry  it  is 
ceafed. 

Again :  Under  the  law  there  was  the  holy  of 
holies,  into  which  the  high  prien;  did  enter,  and 
received  the  word  of  the  Lord  immediately  from  be- 
tvv'ixt  the  cherubims,  fo  that  the  people  could  then 
certainly  know  the  mind  of  the  Lord  ;  but  now, 
according  to  thefe  mens'  judgments,  we  are  in  a  far 
worfe  condition,  having  nothing  but  the  outward 
letter  of  the  fcripture  to  guefs  and  divine  from  ;  con- 
cerning tlie  fenfe  or  meaning  of  one  verfe  of  whicli 
fcarce  two  can.  be  found  to  agree^  But  Jefas  Chrilt 
hath  promifed  us  better  things,  though  many  arc  £0 
unwilc  as  not  to  believe  him,  even  to  guide  us  by  his 
own  unerring  Spirit,  and  hath  rent  and  removed 
the  vail,  whereby  not  only  one,  and  that  once  a  year 
may  enter  ;  but  all  of  us,  at  all  times,  have  accefs 
unto  him,  as  often  as  v/e  draw  near  unto  him  with 
pure  hearts  :  he  reveals  his  will  unto  us  by  his  Spirit, 
and  writes  liis  laws  in  our  hearts.  Thefe  things 
then  being  thus  preniifed,  I  argue, 

Where  the  law  of  God  is  put  into  tlie  mind,  and 
written  in  the  heart,  there  the  oIjjclT:  of  faitli,  and 
revelation  of  the  knowledge  of  God,  is  inivard, 
immediate^  and  obje5live. 

But  the  law  of  God  is  put  into  tlie  mind,  and 
vrritten  in  the  heart  of  every  true  Chriflian,  under 
the  new  covenant. 

I 


recommc 


52  P  R  O  P  O  S  I  T  I  O  N     II. 

Therefore  the  objeft  of  faith,  and  revelation  of 
the  knowldge  of  God  to  every  true  Chriftian,  is 
inward,   immediate,  and  obje<5l;ive. 

The  a[fumj)tion  is  the  exprefs  v/ords  of  fcripturc  : 

the  pj'-Gpc/it ion  then  muft  needs  be  true,  except  that 

wbkb  is  put  into  the  mind,  and  written  in  the  hearty 

v/ere  either  not  inzvard,  nor  imtnediate,  or  not  ob* 

jeclive,  which  is  mofi:  abfm'd. 

-Arg.  3-  §.  XII.  The  third  argument  is  from  thefc  words 

The  anointing  of  yc/'//,   I  Jchn  W.  vcr.  2j .  B::t  the  ojwinting^  which 

lesded,  ys  have  received  of  him.,  ahideth  in  you,  and  ye  need 

not   that  any  man  teach  you :   but  the  fame  anointing 

teacheth  you  of  all  things,    and  is  truth,    and  is  no 

lie  ;  and  even  as  it  hath  taught  ycu,  ye  pall  abide  in 

him. 

1.  Firft,  This  could  not  be  any  fpecial,  peculiar, 
ommen.     ^^  extraordinary  privilege,  but  that  which  is  com- 
mon to  all  the  faints,  it  being  a  general  cpiftle, 
diret.'^ed  to  all  them  of  that  aoc. 

2.  Secondly,  The  apoftle  propofeth  this  anointing 
Certain.      j,^  them,   as   a  more  certain  touch-flone  for  them 

to  difcern  and  try  leducers  by,  even  than  his  own 
writings  ;  for  having  in  the  former  verfe  faid,  that 
he  had  written  fome  things  to  them  concerning 
fucli  as  feduced  them,  he  beg-ins  the  next  verfe. 
But  the  anointing,  &c .  and  ye  need  not  that  any  man 
teach  you,  &c.  whicli  infers,  that  having  faid  to 
them  what  can  be  faid,  he  refers  them  for  all  to 
the  inward  anointing,  which  teacheth  all  things, 
as  the  moll  firm,  conftant,  and  certain  bulwark 
againfl  all  feducers. 
3-  And  Lafcly,    That  it  is  a  lafling  and  continuing 

Lafung.  thing  ;  the  anointing  v/hich  abideth.  If  it  had  not 
been  to  abide  in  them,  it  could  not  have  taught 
tliem  all  things,  neither  guarded  them  againft  all 
hazard.    From  which  I  argue  thus, 

He  that  hath  an  anointing  abiding  in  him,  which 
teacheth  him  all  things,  fo  that  he  needs  no  man  to 
teach  him,   hath  an  inward  and  immediate  teacher, 


(5/ Im.^iediate  Revelation.  y^ 

and  hath   fome  things   inwardly   and  immediately- 
revealed  unto  hini. 

But  the  ikints  have  fuch  an  anointing  ; 

Therefore,  iyc. 

I  could  prove  this  doftrine  from  many  more 
places  offcripture,  which  for  brevity's  fake  I  omit ; 
and  now  come  to  tlie  fecond  part  of  the  propoii- 
tion,  where  the  objections  ufually  formed  againft 
it  are  ani\vered. 

§  .  Xni.  The  moft  ufual  is,  That  ^he/e  revelat'mis  Object. 
ar'e  uncertain, 

Bat  this  befpeaketh  much  ignorance  in  the  op-  Afw. 
poiers  ;  for  v/e  dillinguilli  between  the  thefts  and 
tlie.  hypothefis ',  that  is,  between  the  propc/uicn  and 
fuppojiticn.  For  it  is  one  thing  to  affirm,  that  the 
true  and  undoubted  revelation  of  God^s  Spirit  is  cer- 
tain and  infallible ;  and  another  tiling  to  atfirm,  that 
this  or  that  particular  perfon  or  people  is  led  infal- 
libly by  this  revelation  in  v/hat  they  fpeak  or  write, 
becaui'e  they  affirm  themfeives  to  be  fo  led  by  the 
inward  and  immediate  revelation  of  the  Spirit. 
The  firfc  only  is  aiferted  by  us,  the  latter  may  be 
called  in  queftion.  The  queflion  is  not  who  are 
or  are  not  fo  led  \  But  whether  all  ought  not  or 
may  not  be  fo  led  \ 

Seeing  then  vv^e  have  already  proved  that  Chrift  The   certainty 
hath  promifcd  his  Spirit  to  lead  his  children,   and  °^'''^  Spimj 

1  /-111  1  11       guidance  prov- 

tnat  every  one  or  them  both  ought  and  may  be  ed. 
led  by  it,  if  any  depart  from  this  certain  guide 
in  deeds,  and  yet  in  words  pretend  to  be  led  by 
it  into  things  that  are  not  good,  it  will  not  from 
thence  follow,  that  the  true  guidance  of  the  Spirit 
is  uncertain,  or  ought  not  to  be  followed  ;  no  more 
than  it  will  follow  that  tlie  fun  fheweth  not  light, 
becaufe  a  blind  man,  or  one  who  wilfully  flmts  his 
eyes,  falls  into  a  ditch  at  noon-day  for  want  of 
light ;  or  that  no  words  are  fpoken,  becaufe  a 
deaf  man  hears  them  not  ;  or  that  a  garden  full 
of  fragrant  flowers  has  no  fwcct  fmell,  becaufe  he 


54  P  R  O  P  O  S  I  T  I  O  N    II. 

that  has  loft  his  fmellirig  doth  not   fmell   it ;    the 
fault  then  is  in  tlie  organ  and  not  in  the  objecl:. 

All  theic:  milbakes  therefore  are  to  be  aicribed 
to  the  weaknefs  or  wickednefs  of  men,  and  not  to 
the  Holy  Spirit.  Such  as  bend  themfelves  moft 
againft  this  certain  and  infallible  teftimony  of  the 
Spirit,  life  commonly  to  allege  the  example  of 
the  old  GnoJlickSy  and  the  late  monftrous  and  mif- 
chievous  actings  of  the  Ancbaptijts  of  Munjier,  ail 
which  toucheth  us  nothing  at  all,  neither  weakens 
a  whit  our  m.oll  true  doftrine.  Wherefore,  as  a 
moll  fure  bulwark  againft  fuch  kind  of  affaults, 
was  fubjoined  that  other  part  of  our  propofition 
thus  ;  Moreover  theje  divine  and  inward  revelations 
which  we  ejlahlip  as  ahjoliitely  necejfary  for  the  found- 
ing cf  the  true  faith ,  as  they  do  not^fo  neither  can  they 
at  any  time  contradi^  the  fcripture  teftimony^  or  found 
reafon. 
By  experience.  '  Befulcs  the  intriufick  and  undoubted  truth  of 
this  aftertion,  we  can  boldly  affirm  it  from  our 
certain  and  blefted  experience.  For  this  Spirit 
never  deceived  us,  never  afled  nor  moved  us  to 
any  thing  that  was  amifs  ;  but  is  clear  and  mani- 
feft  in  its  revelations,  which  are  evidently  difcerned 
by  us,  as  we  wait  in  that  pure  and  undefiled  light 
c/ GiPi/ (that  proper  and  iit  organ')  in  which  they 
are  received.  Therefore  if  any  reafon  after  this 
manner, 

CTbat  hccaufe  fome  zvicked,  ungodly,  devlltflD  men, 
have  ccrmnitted  wicked  affions,  and  have  yet  more  wick- 
edly ajjerted,  that  they  were  led  into  thefe  things  ly  the 
Spirit  of  God  ; 

Therefore,  No  man  ought  to  lean  to  the  Spirit  cf 

Gody  or  feck  to  be  led  ly  it.) 

The  abfurdiiy       ^  Utterly  dcuy  the  confequence  of  this  propofition, 

of  the  coaie-   whicli,  wcrc  it  to  bc  received  as  true,  then  would  all 

'       ■  faith  in  God  3.nA  hope  of  falvation  become  uncertain, 

and  the  Chriftian  religion  be  turned  into  mere  Scepti- 

cifm.  For  after  the  famemanner  I  might  reafon  thus 


Of  Imm  k  d  I  a  t  e  11  e  V  e  la  t  io:>r.  ^^ 

Becaufe  Eve  was   deceived   by  tlic  Ijing  cf  the 
Jerpent  ; 

Therefore  (lie  ought  not  to  have  trufted  to  tlic 
promife  of  God. 

Eecaafe  the  old  world  was  deluded  by  evil 
fpirits  ; 

Therefore  ought  neither  Noah,  nor  Abraham,  nor 
Mofes,    to  have  trufted  the  Spirit  of  the  Lord. 

Becaufe  a  lying  fpirit  fpake  through  the  four 
hundred  prophets,  that  perfuaded  Ahab  to  go  up 
and  fight  at  Ramoth  Gilead  ; 

Therefore  the  teflimony  of  the  true  Spirit  in  Mi- 
caiah  was  uncertain,  and  dangerous  to  be  followed. 

Becaufe  there  were  feducing  fpirits  crept  into  the 
church  of  old  ; 

Therefore  it  was  not  good,  or  it  is  uncertain,  to 
follow  the  anointing,  vi^hich  taught  all  things,  and 
is  truth,   and  is  no  lie. 

Who  dare  fay,  that  this  is  a  neceffary  confe- 
quence  ?  Tvloreover,  not  only  the  faith  of  the 
faints,  and  church  of  God  of  old,  is  hereby  ren- 
dered uncertain,  but  alio  the  faith  of  all  forts  of 
Chrillians  now  is  liable'  to  the  like  hazard,  even 
of  thofe  who  feek  a  foundation  for  their  faith  elfe- 
where  than  from  the  Spirit.  For  I  fhall  prove  by 
an  inevitable  argument,  ab  incommodo,  i.  e.  from 
the  inconveniency  of  it,  that  if  the  Spirit  be  not 
to  be  followed  upon  that  account,  and  that  men 
may  not  depend  upon  it  as  their  guide,  becaufe 
fome,  while  pretending  thereunto,  commit  great 
evils  ;  that  then,  neither  tradition,  nor  the  fcripture, 
norreafon,  which  the  Vapifs,  Frotefrants -^wxA  Scci- 
nians  do  refpeccively  make  the  rule  of  their  faith, 
are  any  whit  more  certain.  The  Roman/fs  reckon  inftancrs  of 
it  an  error  to  celebrate  Raficr  any  otherways  than  Traduion. 
that  church  doth.  This  can  only  be  decided  by 
tradition.  And  yet  the  Greek  church,  which 
equally  layeth  claim  to  tradition  v.'ith  herfelf,  cloth 
it  otherwife.     Yea,   lb  little  efreftual  is  tradition 


56  P  R  O  P  O  S  I  T  I  O  N     n. 

lufcb.  Mift.  to  decide  the  cafe,  that  Tolycarpus,  the  difciple  of 
Eccief.  lib.  5.  John^  and  Anicetus,  the  bifhop  of  Rome,  who  im- 
mediately fucceeded  them,  according  to  whofe 
example  both  fides  concluded  the  queftion  ought 
to  be  decided,  could  not  agree.  Here  of  neceliity 
one  of  them  mufl  err,  and  that  following  tradition. 
Would  the  Papijh  now  judge  we  dealt  fairly  by 
them,  if  we  fliould  thence  aver,  that  tradition  is 
not  to  be  regarded  ?  Eefides,  in  a  matter  of  far 
greater  importance  the  fame  difficulty  will  occur, 
to  wit,  in  tiie  primacy  of  the  bifliop  of  Rome  ;  for 
many  do  affirm,  and  that  by  tradition,  that  in 
the  firfr  fix  hundred  years  the  Roman  prelates 
never  alTumed  the  title  of  Univerfal  Shepherd^  nor 
were  acknowledged  as  fuch.  And,  as  that  which 
altogether  overturneth  this  precedency,  there  are 
that  allege,  and  that  from  tradition  alfo,  that 
Peter  never  fav/  Rome  ;  and  that  therefore  the 
biffiop  of  Rome  cannot  be  his  fucceffor.  Would 
you  Rcmanijls  think  this  found  reafon,  to  fay  as 
you  do  ? 

Many  have  been  deceived,   and  erred  grievoufiy, 
in  trufting  to  tradition  ; 

Therefore  we  ought  to  reject  all  traditions,  yea, 
even  thofe  by  wiiich  we  affirm  the  contrary,  and,  as 
we  think,  prove  the  truth. 
*  Cone.  Laftly,  In  the  *•  council  of   Florence,    the   chief 

decreto%uo-  do^lors  of  the  RoT.iJJj  and  Greek  ciiurchcs  did  debate 
dam  Cone.  wliolc  feffions  loug  concemiug  the  interpretation 
Seff.  11.&  12.  of  one  fentence  of  the  council  of  Ephejus,  and  of 
s  fl^'^*  s'""^^*  Epiphanius,  and  Bafilius,  neither  could  they  ever 
Cone.  rior.     agrcc  about  it. 

^^\^\'  ^-  ^^^  Secondly,  As  to  the  fcripture,  the  fame  difficulty 
occureth :  the  Lutherans  affirm  they  believe  con- 
fubfcantiation  by  the  fcripture  ;  which  the  Calvinijls 
deny,  as  that  Vvhich,  they  fay,  according  to  the 
fame  fcripture,  is  a  grofs  error.  The  Calvinijls 
again  affirm  ahjcliite  predejlination,  which  the  Arrni- 
liians  deny,  affirming  the  contrary  ;    wherein  both 


Of  Lmmediate  P.ev elation.  57 

affirm  thcmfelves  to  be  ruled  by  the  fcripturc  and 
rcafon  in  the  matter.  t;hould  I  argue  thus  then 
to  the  Calvimfis  ? 

Here  the  Lutherans  and  Arminians  grofsly  err,  by 
following  the  fcripturc  ; 

Therefore  the  fcripture  is  not  a  good  nor  certain 
rule  ;  and  l  ccntrario. 

Would  either  of  them  accept  of  this  reafoning  as 
good  and  found  r  what  fliali  I  fay  of  the  Efljco-pa- 
lians,  Pre/by teriam,  Inde-pendentSy  and  Anabaptijis  of 
Great  Britain,  who  are  continually  buffeting  one 
another  with  the  fcripture  ?  To  whom  the  fame 
argument  might  be  alleged,  tliough  they  do  all 
unanimoudy  acknowledge  it  to  be  the  rule. 

And   Thirdly,    As  to  reafon,    I   fiiall  not  need  ^.ofreafoi 


tes 

fing 
he 


ery  ^ 

Hence  of  old  came  the  jangles  between  the  Stoicks,  phiio'fopherl 
Platonifisy  Peripaieticks,  Pythagoreans,  and  Cynics, 
as  of  late  betwixt  the  Arijlolelians,  Cartefians,  and 
other  naturalifls  :  Can  it  be  thence  inferred,  or  will 
the  Socinians,  thofe  great  reafoners,  allow  us  to 
conclude,  becaufc  many,  and  thofe  very  wife  men, 
have  erred,  by  following  as  they  fuppofed,  their 
reafon,  and  that  with  what  diligence,  care  and 
induflry  they  could,  to  lincl  out  the  truth,  that 
threfore  no  man  ought  to  make  vSc  of  it  at  all, 
nor  be  pofitive  in  what  he  knows  certainly  to  be 
rational:  And  thus  far  as  to  opinions;  the  fame 
uncertainty  is  no  lefs  incident  unto  thofe  other 
principles. 

§.  XIV.  But  if  we  come  to  pracfrices,    though  I  Anabaptiiu  for 
confefs  I  do  w^ith  my  v/hole  heart  abhor  and   detcft  Jja'aicflltn.! 
thofe  v/ildpra Alices  wliich  are  written  concerning  rrotdbms  ana 
the  Anabaptijfs  oi' Munjicr  ;    lam    bold    to  fay,    as  ,iX'wa'rs  ai:i 
bad,  if  not  worfe  things,  have  been  committed  bv  i^'!o°dihcd, 
tnole  that  lean  to  tradition,   Icripture  and  realon  :  ing  fcripture 
whcreia  alfo  they  have  averred  themfelves  to  have  '^'"""" 


55  PROPOSITION     n. 

been  authorized  by  thefe  rules.  I  need  but  men- 
tion all  the  tumults,  feditions  and  horrible  blood- 
flied,  wherewith  Eiirc^e  hath  been  afiiicted  thefe 
divers  ages  ;  in  which  Papijls  againll:  Papfis,  Cal- 
vinifts  againfl  Calvinijls^  Lutherans  againft  Luthe- 
rans y  and  Papijhy  alTifled  by  Proteftants,  againft 
other  Proteftants  alfifted  by  Papifts,  have  miferably 
flied  one  another's  blood,  hiring  and  forcing  men 
to  kill  each  other,  who  were  ignorant  of  the  quar- 
rel, and  ftrangers  to  one  another  :  all,  mean  while, 
pretending  reafon  for  fo  doing,  and  pleading  the 
lav/fulnefs  of  it  from  fcripture . 

For  what  have  the  Papifts  pretended   for  their 

many  majfacres,    afted   as  well  in  France   as   clfe- 

Tradition,       v/here,    but  tradition,  Jcriptiire,    and   reajcn?     Did 

(cnpturc  and   thcv  uot  fav,  that  reajoH  purfuaded  them,  tradition 

leaion,  made  a  ■'  •''  , -^    .     .  11         i 

rover  for  per-  allowed   tlicm,    and   jcripture  commanded    them, 
fecutionand     ^^   perfccutc,   dcftrov,   and  burn  heretics,    fuch  as 

murder.  \  ... 

denied  this  plain  fcripture.  Hoc  eft  corpus  inewm, 
f'his  is  my  body  ?  And  are  not  the  Proteftants  af- 
fenting  to  this  bloodfhed,  who  affert  the  fame 
thing,  and  encourage  them,  by  burning  and  ba- 
nifliing,  while  their  brethren  are  fo  treated  for  the 
fame  caufe  ?  Are  not  the  iflands  of  Great  Britain 
and  Ireland,  yea,  and  all  the  Chriftian  world,  a 
lively  example  hereof,  which  were  divers  years 
together  as  a  theatre  of  blood  ;  wlicre  many  loft 
their  lives,  and  numbers  of  families  were  utterly 
deftroyed  and  ruined  \  For  all  which  no  other 
caufe  was  principally  given,  than  the  precepts  of 
the  fcripture.  If  we  then  compare  thefe  adlings 
v/ith  tliofe  of  ^'^f^/^^eT,  we  lliall  not  find  great  dif- 
ference ;  for  both  affirmed  and  pretended  they 
were  called,  and  that  it  v/as  lawful  to  kill,  burn, 
and  deftroy  the  wicked.  We  muft  kill  all  the 
wicked,  faid  thofe  AnahaptiftiS,  that  we,  that  are  the 
faint  Sy  may  pojfejs  the  earth.  We  mi  ft  burn  olftinate 
heretics,  fay  the  Papifts.,  that  the  holy  church  of 
W-OYi^Q  may  be  purged  of  rotten  mcnd'crSj  and  may  live 


0/ Immediate   Revelation.  59 

in  peace.  /F"^  /«://?  f«/ o^fcducing  Separatiils,  fay 
the  Prelatical  Protejlants,  who  trouble  the  peace  of 
the  church,  and  refiije  the  divine  hierarchy,  and 
religious  ceremonies  thereof.  We  mufl  kill,  fay  the 
Calvtnijlick  Pj-epyterians ,  the  Prophane  Malignants , 
who  accuje  the  Holy  Confiftorial  and  Prclhyterian 
government,  andjeek  to  defend  the  Popifli  and  Prc- 
latic  hierarchy  ;  as  aljo  thoj'e  other  feftaries  that 
trouble  the  peace  of  our  church.  What  difference,  I 
pray  thee,  impartial  reader,  feeft  thou  betwixt 
thcfe  ? 

If  it  be  faid,   l^he  Anabaptifis  went  ivithout^  and  Oh\zdi.. 
againfl  the  authority  of  the  magiftrate  j  Jo  did  not  the 
other  ; 

I  might  cafiiy  refute  it,  by  alleging  the  mutual  Anfvv. 
tcilimonies  of  thefcy'c'^^j  againfl  one  another^  The 
behaviour  of  the  P<?pi/'?i'  towards  Henry  the  third  E^a^pi"  of 
and  fourth  of  France  ;  their  defigns  upon  fames  the  eUi^!,/  "^' 
fixth  in  the  gunpowder  trcafon  ;  as  alfo  their  prin- 
ciple of  the  Pope's  power  to  depofe  kings  for  the 
caufc  oi  herefy,   and  to  abfolvc  tlieir  fubjcfts  from 
their  oathy    and   give   them  to  others,    proves  it 
againfl  them. 

And  as  to  the  Protefiants y  how  much  their  aiHiions  ProteRants'  v 
differ  from  thole  other  above-mentioned,  may  be  ^'^""and  pe 

.  .  ^  J  lecuuons  in 

feen  by  the  many  confpu'acics  and  tumults  which  Scotland,  En;3 
they  have  been  aftive  in,  both  in  Scotland  and  Eng- 
land, and  which  they  have  afted  within  thefc  hun- 
dred years  in  divers  towns  and  provinces  of  the 
Netherlands .  Have  they  not  oftentimes  fought, 
not  only  from  the  Pop'ijh  raagijlrates ,  but  even  from 
tliofe  that  had  begun  to  reform,  or  that  had  given 
them  fome  liberty  of  exercifmg  their  religion,  that 
they  might  only  be  permitted,  without  trouble 
or  hindrance,  to  exercife  their  religion,  promifing 
they  would  not  hinder  or  moleft  the  Papijis  in  the 
exercife  of  theirs  ?  And  yet  did  they  not  on  the 
contrary,  fo  fbon  as  they  had  power,  trouble  and 
abufe  thofc  fellow-citizens,   and  turn  them  out  of 

K 


land,  and  Hol- 
land. 


6o  P  R  O  P  O  S  I  T  I  O  N     II. 

the  city,  and,  which  is  worfe,  even  fuch  who  toge- 
"  ther  with  them  had  foriaken  the  Popifh  rehgion  ? 
Did  they  not  thefe  things  in  many  places  againft 
the  mind  of  the  magiftrates  ?  Have  they  not 
pubhckly,  with  contmnehous  fpecchcs,  affaulted 
their  magiftrates,  from  whom  they  had  butjnft 
before  fought  and  obtained  the  free  exercife  of 
their  reUgiiai,  reprefenting  them,  fo  foon  as  they 
oppofed  themfelvcs  to  their  hierarchy y  as  if  they 
regarded  neither  God  nor  rehgion  ?  Have  they 
not  by  violent  hands  pofTelTed  themfelves  of  the 
Popijh  churches ,  fo  called,  or  by  force,  againft  the 
magiftrates  mind,  taken  them  away  ?  Have  they 
not  turned  out  of  their  office  and  authority  whole 
councils  of  magiftrates,  under  pretence  that  they 
M'-ere  addifted  to  Popery  .^  Which  Popifii  magiftrates 
neverthelefs  they  did  but  a  little  before  acknow- 
ledge to  be  ordained  by  God  ;  affirming  them- 
felves obliged  to  yield  them  obedience  and  fub- 
jevSion,  not  only  for  fear,  but  for  confcience  fake  ; 
to  whom  moreover  the  very  preachers  and  over- 
feers  of  the  reformed  church  had  willingly  fworn 
fidelity  ;  and  yet  afterwards  have  they  not  laid,  that 
the  people  are  bound  to  force  a  wicked  prince  to 
the  oblervation  of  God's  word  ?  There  are  manv 
other  inftances  of  this  kind  to  be  found  in  their 
hiftorieSy  not  to  mention  many  worfe  things,  which 
we  know  to  have  been  afted  in  our  time,  and 
which  for  brevity's  fake  I  pafs  by. 
Luthfran  fedi-  I  might  fay  much  of  the  Lutherans,  whofe  tu- 
'T?ifi"^'^^  multuous    anions    againft    their    magiftrates    not 

retormea  o  _  o 

teachers,  and  profcffing  the  Lutheran  profejjton,  are  teftified  of 
Marq'uiTo" "^  ^  bv  fevcral  hiftorians  worthy  of  credit.  Among 
Biandeiiburg,  otliers,  I  ftiall  propofc  only  one  example  to  the 
reader's  confideration,  v/hich  fell  out  at  Berlin  in 
the  year  1615.  "  Where  the  feditious  multitude 
of  the  Lutheran  citizens,  being  ftirred  up  by  the 
daily  clamours  of  their  preachers,  did  not  only 
with  violence  break  into  the  houfes  of  the  reformed 


lany. 


Of    Immediate    Revelation.  6i 

teachers,  overturn  their  libraries,  and  fj^oil  t"ieir 
furniture  ;  but  alio  with  reproachful  words,  yea, 
and  with  llones,  affauited  the  Marquis  o?  Branden- 
burgy  the  Eleftor's  brother,  v/hile  he  fought  by 
fmooth  words  to  quiet  the  fury  of  the  multitude  ; 
they  killed  ten  of  his  guard,  fcarcely  fparing  him- 
felf,  who  at  laft  by  llight  efcaped  out  of  their 
hands."  All  which  futhcicntly  declares,  that  the 
concurrence  of  the  magillrate  doth  iiot  alter  their 
principles,  but  only  their  method  of  procedure. 
So  that  for  my  own  part,  I  fee  no  difference  betwixt 
the  aftings  of  thole  of  Mun/ter,  and  thefe  others, 
(whereof  the  one  pretended  to  be  led  by  the  Spirit ^  - 
the  other  by  tradition,  J  crip  tare,  and  reajori)  fave 
this,  that  the  former  were  rafli,  heady,  and  foolidi, 
in  their  proceedings,  and  therefore  v\^ere  the  foon- 
cr  brought  to  nothing,  and  fo  into  contempt  and 
deriiion ;  but  the  other,  being  more  politick  and 
wife  in  their  generation,  held  it  out  longer,  and 
fo  have  authorized  their  wickednefs  more,  with 
the  feeming  authority  of  law  and  reafon.  But  both 
their  aftings  being  equally  evil,  the  difference  ap- 
pears to  me  to  be  only  like  that  vv^hich  is  between 
a  limple  fdly  thief,  that  is  eafily  catched,  and 
hanged  without  any  more  ado  ;  and  a  company  of 
refoiute  bold  robbers,  who  being  better  guarded, 
though  their  offence  be  nothing  lefs,  yet  by  vio- 
lence do,  to  fliun  the  danger,  force  their  maflers 
to  give  them  good  terms. 

From  all  which  then  it  evidently  follows,  that 
they  argue  very  ill,  who  delpife  and  rejeol  any 
principle  becauie  men  pretending  to  be  led  by  it 
do  evil;  in  cafe  it  be  not  the  natural  and  confe- 
quential  tendency  of  that  principle  to  lead  unto 
thole  things  that  are  evil. 

Again  :  It  doth  follow  from  what  is  above  af- 
ferted,  that  if  the  Spirit  be  to  be  rejefted  upon 
this  account,  all  thofe  other  principles  ought  on  the 


62  PROPOSITION      II. 

fame  account  to  be  rejedled.  And  tor  my  part,  as 
I  have  never  a  whit  the  lower  efteem  of  the  blefied 
teftimony  of  the  holy  fcriptures,  nor  do  the  lefs 
refped:  any  folid  tradition,  that  is  anfwerable  and 
according  to  truth;  neither  at  alldefpife  reafon, 
that  noble  and  excellent  faculty  of  the  mind,  be- 
jea  the  certain-  caufc  wickcd  men  have  abufed  the  name  of  them, 
ty  ot  the  uner-  to  cover  their  wickednefs,  and  deceive  the  fmiple  ; 

nng  Spirit   of    ^^  ,  ,   ^  ,  .     n  i        i  i 

God,  becaufeof  io  would  1  not  liave  any  reject  or  doubt  the  cer- 
faifc  pretenders  tainty  of  that   Unerring  Spirit  which    God   hath 
given  his  children,   as  that  which  can  alone  guide 
them  into  all  truth,  becaufe  fome  have  falfely  pre- 
tended to  it. 

§.  XV.  And  becaufe  the  Spirit  of  God  is  the 
fountain  of  all  truth  and  found  reafon, therefore  we 
have  v/ell  faid,  That  it  cannot  contradi6l  either  the 
tejiimony  of  the  fcripture,  or  right  reafon:  **  Yet  (as 
the  propofition  itfelf  concludeth,  to  the  laft  part  of 
which  1  now  come)  it  will  not  from  thence  follow, 
that  thefe  divine  revelations  are  to  be  fubjedled  to 
the  examination  either  of  the  outward  teflimony 
of  fcripture,  or  of  the  human  or  natural  reafon  of 
man,  as  to  a  more  noble  and  certain  rule  or  touch- 
flone  ;  for  the  divine  revelation,  and  inward  illu- 
mination, is  that  which  is  evident  by  itfelf,  forcing 
the  well-difpofcd  underftanding,  and  irrefiftibly 
moving  it  to  affent  by  its  own  evidence  and  clear- 
nefs,  even  as  the  common  principles  of  natural 
truths  do  bend  the  mind  to  a  natural  affent." 

He  that  denies  this  part  of  the  propofition  mufl 
needs  affirm,  that  the  Spirit  of  God  neither  can, 
nor  ever  hath  manifefted  itfelf  to  man  without 
the  fcripture,  or  a  dillinft  difcuffion  of  reafon  ; 
or  that  the  efficacy  of  this  fupcrnatural  principle, 
v/orking  upon  the  fouls  of  men,  is  lefs  evident  than 
natural  principles  in  their  common  operations  ; 
both  which  are  falfe. 

For,  Firfl,  Through  all  the  fcriptures  we  may 
obferve,  that  the  manifeftation  and  revelation  of 


Of  Immediate     He v elation.  63 

God  by  his  Spirit  to  the  patriarchs,  prophets,  and 
apoflles,  was  immediate  and  cbje^five,  as  is  above 
proved  ;  which  they  did  not  examine  by  any  otiicr 
principle,   bat  their  own  evidence  and  clearnefs. 

Secondly,  To  fay  that  the  Spirit  of  God  has  lefs 
evidence  upon  the  mind  of  man  than  natural  d.nce  of  iht 
principles  have,  is  to  have  too  mean  and  too  low  ^p^"'- 
thoughts  of  it.  How  comes  David  to  invite  us 
to  tafte  and  fee  that  God  is  good,  if  this  cannot  be 
felt  and  tafted  ?  This  were  enough  to  overturn  the 
faith  and  afTurance  of  all  the  faints,  both  now  and 
of  old.  How  came  Paul  to  be  perfuaded,  that 
nothing  could  Jef  crate  him  from  the  love  of  God,  but 
by  that  evidence  and  clearnefs  which  the  Spirit  of 
God  gave  him  \  The  apoftle  John,  v/ho  knev/ 
well  wherein  the  certainty  of  faith  confifted,  judg- 
ed it  noways  abfurd,  without  further  argument,  to 
afcribe  his  knowledge  and  alTurance,  and  that  of 
all  the  faints,  hereunto  in  thefe  words.  Hereby  knovj 
tve  that  ive  divell  in  him,  and  he  in  us,  becaufe  he 
hath  given  us  of  his  Spirit,  i  John  iv.  13.  And 
again,  ver.  6.  It  is  the  Spirit  that  beareth  ivitnejs, 
becaufe  the  Spirit  is  truth. 

Obferve  the  reafon  brought  by  him,  Becaufe  the 
Spirit  is  truth  ;  of  whofe  certainty  and  infallibility 
I  have  heretofore  fpoken.  We  then  trufl:  to  and 
confide  in  his  Spirit,  becaufe  we  know,  and  cer- 
tainly believe,  that  it  can  only  lead  us  aright,  and 
never  millead  us  ;  and  from  this  certain  confidence 
it  is  that  we  affirm,  that  no  revelation  coming  The  Spu it 
from  it  can  ever  contradift  the  fcripture's  teflimony '"^'^^^  "o 
nor  right  reaibn  :  not  as  making  this  a  more  certain  n^iu  relfom 
rule  to  ourfelves,  but  as  condefcending  to  fuch, 
who  not  difcerning  the  revelations  of  the  Spirit, 
as  they  proceed  purely  from  God,  will  try  them 
by  tliele  mediums.  Yet  thofe  that  have  their  fpiri- 
tual  fenfes,  and  can  favour  the  things  of  the  Spirit, 
as  it  were  in  prima  infantia,  i.  e.  at  the  firfl  blufli, 
can  diicern  theiii  without,  or  before  they  apply 


COB- 

not 


64  P  R  O  P  O  S  I  T  I  O  N    II. 

Natural  de-      them  cithcF  to  fcripturc  or  reafon  :   iuft  as  a  eood 

monltrations  -^  vr-fiviii 

from  aftrono-  ajtronomer  can  calculate  an  eclipie  inrallibly,  by 
myandgeome-^j^j^l^  lic  can  concludc  (if  tlic  ordcr  of  naturc 
continue,  and  fome  flrange  and  unnatural  revolu- 
tion intervene  not)  there  will  be  an  eclipfe  of  the 
fun  or  moon  fuch  a  day,  and  fuch  an  hour  3  yet  can 
he  not  perfuade  an  ignorant  ruftic  of  this,  until  he 
vidbly  fee  it.  So  alio  a  mathematician  can  infallibly 
know,  by  the  rules  of  art,  that  the  three  angles  of 
a  right  triangle  are  equal  to  two  right  angles  j  yea, 
can  know  them  more  certainly  than  any  man  by 
meafure.  And  £ov[iC  geometrical  demonftrations  arc 
by  all  acknowledged  to  be  infallible,  which  can  be 
fcarccly  difcerned  or  proved  by  the  fenfes  ;  yet  if  a 
geometer^  be  at  the  pains  to  certify  fome  ignorant  man 
concerning  the  certainty  of  his  art,  by  condefcend- 
ing  to  meafure  it,  and  make  it  obvious  to  his  fenfes, 
it  will  not  thence  follow,  that  that  meafuring  is  as 
certain  as  the  demonftration  itfelf,  or  that  the  de- 
monftration  would  be  uncertain  without  it. 

§.  XVL  But  to  make  an  end,  I  fliall  add  one 
argument  to  prove,  that  this  inward,  immediate, 
objeftive  revelation,  which  we  have  pleaded  for 
all  along,  is  the  only  fure,  certain,  and  unmoveablc 
foundation  of  all  Chrijlian  faith  ;  which  argument, 
when  well  weighed,  1  hope  will  have  weight  with 
all  forts  of  Chriftians,  and  is  this  : 
Immediate  re-      That  which  all  profelFors  of  Chriftianity ,  of  what 
mot'eabic fo" al  ki^d  foevcr,   are  forced  ultimately  to  recur  unto, 
dationofaii     when  prcffcd  to  the  laft  ;  that  for  and  becaufe  of 
*  w^hich  all  other  foundations  arc  recommended,  and 
accounted  worthy  to   be   believed,   and  without 
which  they   are  granted  to  be  of  no  weight  at  all, 
muft  needs  be  the  only  moft  true,  certain  and  un- 
moveablc foundation  of  all  Chriflian  faith. 

But  inward,  immediate,  obje6live  revelation  byi 
the  Spirit,  is  that  which  all  profelfors  of  Chriftiani- 
ty, of  what  kind  foevcr,  are  forced  ultimately  to 
recur  unto,  ^c. 
Therefore,  <^c. 


0/ Immediate  Revelation.  6jr 

The  propofition  is  To  evident,  that  it  will  not 
be  denied  ;  the  allumption  lliall  be  proved  by 
parts. 

And  Fir  ft,  As  to  the  Papifts,  they  place  their  r,    n.  . 
foundation  in  the  judgment  of  the  church  and  tra-  tiaiion  their 
dition.    If  we  prels  them  to  fay.  Why  they  believe  "^Zt  ^fy?" 
as  tlie  church  doth  ?    Their  anfwer  is,   Becaiife  the 
church  is  always  lead  hy  the  infallible  Spirit.    So  here 
the  leading  of  the  Spirit  is  the   utmoll  foundation. 
Again,  if  we  afli  them.  Why  we  ought  to  tiuft 
tradition  ?     They  anfwer,    Bccaufe  thcfe  traditions 
were   delivered  us  hy  the  dolors  and  father^  cf  the 
church  ;  which  doBors  and  fathers,   hy  the  revelation 
of  the  Holy  Ghcfi^  commanded  the  church  to   chjerve 
them.     Here  again  all  ends  in  the  revelation  of  the 
Spirit. 

And  for  the  Protefants  and  Socinians,  both  which  Protefiants  ^-d 
acknowledge  the  fcriptures  to  be   the  foundation  ^*^o'^'"'3ns  make 

1  1  r     ^       •        1^    '    ->  1  /'    1    •      r,  •  1        •  '"^  icnpturcs 

and  rule  or  their  raith  ;  the  one  as  liibjeciively  m-  their  ground 
fluenced  by  the  Spirit  of  God  to  ufe  them,  the  ^"^  foundation, 
other  as  managing  them  with  and  by  their  own 
reafon  ;  afk  both,  or  either  of  them,  Why  they 
truft  in  the  fcriptures,  and  take  them  to  be  their 
rule  ?  Their  anfwer  is,  Becaufe  we  have  in  them 
the  mind  of  God  delivered  unto  us  hy  thcje  to  whom 
thefe  things  were  inwardly,  immediately,  and  objec- 
tively revealed  hy  the  Spirit  of  God  ;  and  not  becaufe 
this  or  that  man  wrote  them,  but  becaufe  the  Spi- 
rit of  God  ditflated  them. 

It  is  ftrange  then  that  men  fliould  render  that  fo  chrinians  by 

",      ,  ,  nane,   arc   not 

iincertam  and  dangerous  to   iolIow%   upon  which  by  nature.!, old 
alone  the  certain  ground  and  foundation  of  their  eJcinuary  tl^' 
own  faith  is  built  ;   or  that  they  ftiould  fliut  them- fcripture. 
felves  out  from  that  holy  fellov/lhip  with  God, 
which  only  is  enjoyed  in  the  Spirit,   in  which  we 
are  commanded  both  to  walk  and  live. 

If  any  reading  thefe  things  find  themfclves  mov 
ed,  by  the  ftrength  of  thefe  fcripture-arguments,  to 
alTent  and  believe  fuch  revelations  necefTary,  and 


46  PROPOSITION     11. 

yet  find  thcmfelves  ftrangers  to  them,  which,  as 
I  oblervxd  in  the  beginning,  is  the  caufe  that  this 
is  lb  much  gainfaid  and  contradifted,  let  them 
'  know,  that  it  is  not  becaufe  it  is  ceafed  to  become 
the  privilege  of  every  true  Chriftian  that  they  do 
not  feel  it,  but  rather  becaufe  they  are  not  fo  much 
Chriflians  by  nature  as  by  name  ;  and  let  fuch 
know,  that  the  fecret  ligbf  which  fiiines  in  the 
heart,  and  reproves  unrighteoufnefs,  is  the  fmall 
beginning  of  the  revelation  cf  God's  Spirit,  which 
was  firft  fent  into  the  world  to  reprove  it  of  fin, 
John 'K\i.  8.  And  as  by  forfaking  iniquity  thou 
comefl  to  be  acquainted  with  that  heavenly  voice 
in  thy  heart,  thou  fhait  feel,  as  the  old  man,  or 
the  natural  man,  that  favoureth  not  the  things 
of  God's  kingdom,  is  put  off,  with  his  evil  and 
corrupt  affections  and  lufls  ;  I  lay,  thou  flialt  feel 
the  new  man,  or  the  fpiritual  birth  and  babe  raifed, 
which  hath  its  fpiritual  fenfes,  and  can  fee,  feel, 
tafte,  handle,  and  fmell  the  things  of  the  Spirit  ; 
but  till  then  the  knowledge  of  things  Spiritual  is 
but  as  an  hiftorical  faith.  But  as  the  defcription 
fighrr^rnot  *  o^  ^he  light  of  the  fun,  or  of  curious  colours  to 
tie  light.  a  blind  man,  who,  though  of  the  largeft  capacity, 
cannot  fo  well  underftand  it  by  the  mofl  acute  and 
lively  defcription,  as  a  child  can  by  feeing  them ; 
fo  neither  can  the  natural  man,  of  the  largefl 
capacity,  by  the  befl  words,  even  fcripture-words, 
fo  well  underftand  the  myjleries  of  God's  kingdom, 
as  the  leaft  and  weakeft  child  who  tafteth  them, 
by  having  them  revealed  inwardly  and  cbje£lively 
by  the  Spirit. 

Wait  then  for  this  in  the  fmall  revelation  of 
that  pure  light  which  firft  reveals  things  more 
known;  and  as  thou  becomeft  fitted  for  it,  thou 
fhalt  receive  more  and  more,  and  by  a  living  ex- 
perience  eafily  refute  their  ignorance,  who  alk,  | 
How  doft  thou  know  that  thou  art  aftuated  by  the  " 
Spirit  of  God  I  Which  will  appear  to  thee  a  queftioa  i 


Of  the  Scriptures.  67 

no  lefs  ridiculous,  than  to  afk  one  vyhofe  eyes  are 
open.  How  he  knows  the  fun  fhines  at  noon-day  ? 
And  thougli  this  be  the  fureft  and  certaineft  vv'ay 
to  anfwer  all  objections ;  yet  by  what  is  above 
written  it  may  appear,  that  the  mouths  of  all  fuch 
oppofers  as  deny  this  doftrine  may  be  Ihut,  by  un- 
qucflionable  and  unanfwerable  reafons. 

PROPOJilTION     III. 

Concerning   the   Scriptures. 

From  thefe  revelations  of  the  Spirit  of  God  to  the 
faints  have  proceeded  the  Scriptures  of  truth, 
which  contain, 

I.  A  faithful  hillorical  account  of  the  actino-s  of 
God's  people  in  divers  ages  ;  with  many  fnigu- 
lar  and  remarkable  providences  attending  them. 

II.  A  prophetical  account  of  feveral  things,  whpre- 
of  fome  are  already  paft,  and  fome  yet  to  come. 

III.  A  full  and  ample  account  of  all  the  chief  prin- 
ciples of  the  dotStrine  of  Chrijt,  held  forth  in  di- 
vers precious  declarations,  exliortations,  andfen- 
tences,  which  by  the  moving  of  God's  Spirit  were 
at  feveral  times,  and  upon  fundry  occafions,  fpok- 
en  and  written  unto  fome  churches  and  their  pal- 
tors. 

Neverthelefs,  becaufe  they  are  only  a  declaration  of 
the  fountain,  and  not  the  fountain  itfelf,  there- 
fore they  are  not  to  be  efleemed  the  principal 
ground  of  all  truth  and  knowledge,  nor  yet  the 
adequate  primary  rule  of  faith  and  manners .  Yet 
becaufe  they  give  a  true  and  faithful  teftimony  of 
the  firll  foundation,  they  are  and  may  be  ellcem- 
ed  a  fecondary  rule,  lubordinate  to  the  Spirit, 
from  which  they  have  all  their  excellency  and 
certainty :  for  as  by  the  inward  tcfcimony  of 
the  Spirit  wc  do  alone  truly  know  them,  fo  john  16.  33. 
they  teflify,  That  the  Spirit  is  that  Guide  by  ^^'^'"-  ^-  '■*• 
L 


ig  PROPOSITION    m. 

which  the  faints  are  led  into  all  Truth  ;  there- 
fore, according  to  the  fcriptures,  the  Spirii  is 
the  firft  and  principal  leader.  Seeing  then  that 
we  do  therefore  receive  and  believe  the  fcrip- 
tures  becaufe  they  proceeded  from  the  Spirit, 
for  the  very  fame  reafon  is  the  Spirit  more  ori- 
ginally and  principally  the  rule,  according  to  the 
received  maxim  in  the  fchools.  Propter  quod 
iimimqiiodque  eji tale^  illud  ipjum  sjl  magis  tale:  1'hat 
for  which  a  thing  is  fuch,  that  thing  itfelf  is 
more  fuch. 

§,  I.  fT^  H  E  former  part  of  this  propofition, 
jl  though  it  needs  no  apology  for  itfelf, 
yet  it  is  a  good  apology  for  us,  and  will  help  to 
fweep  away  that,  among  many  other  calumnies, 
wherewith  we  are  often  loaded,  as  if  we  were  vili- 
fiers  and  deniers  of  the  fcriptures;  for  in  that  which 
we  afhrm  of  them,  it  doth  appear  at  what  high 
ihehoiyfenp- j,^^g  wc  valuethcm,  accounting  them,  without  all 

tures  the  niiilt  ^  .  /  to  ' 

excellent  wii-  deceit  or  equlvocatiou,  the  mofl  excellent  writings 
'vodd."  '^'^  i"  the  world  ;  to  which  not  only  no  other  writings 
are  to  be  preferred,  but  even  in  divers  refpefts 
not  comparable  thereto.  For  as  we  freely  ac- 
knowledge that  their  authority  doth  not  depend 
upon  the  approbation  or  canons  of  any  church 
or  affembly  ;  lb  neither  can  we  fubjeft  them  to  the 
fallen,  corrupt,  and  defiled  reafon  of  man:  and 
therein  as  we  do  freely  agree  with  the  Proteftants 
againft  the  error  of  the  Romanijts^  lo  on  the  other 
hand,  we  cannot  go  the  length  of  fuch  Protejiants 
as  make  their  authority  to  depend  upon  any  virtue 
or  power  that  is  in  the  writings  themfelves  ;  but 
we  deHre  to  afcribe  all  to  that  Spirit  from  which 
they  proceeded. 

We  confefs  indeed  there  wants  not  a  majcfty  in 
the  ftylc.  a  coherence  in  the  parts,  a  good  fcope 
in  the  whole  ;  but  feeing  tlieie  things  are  not  dil-- 
cerned  by  the  natural,  but  only  by  the  fpiritual  man, 
it  is  the  Spirit  of  God  that  mufl  give  us  tlic  belief 


0/ the  Script  V  KEs.  69 

of  the  Tcripturcs  which  may  latisfy  onr  conicleiic- 
es  ;  therefore  fome  of  the  chief  among  Frotejlaras, 
both  in  their  particular  writings  and  pahlic  confef- 
lions,   arc  forced  to  acknowledge  this. 

Hence  Calvin,  tho'  he  faith  he  is  able  to  prove  c»ivi>i'»  tefti. 

1  .  ,,     ,  ,  /-.       1     •        1  1       r-  •    •  moKv   that  the 

that  it  there  be  a  God  m  heaven,  thcje  writings  Scripture  ccr- 
have  proceeded  from  him,  yet  he  concludes  another  ,7,g"j|v'*  '""^ 
knowledge  to  be  necelTary.  Inji.  HI;.  1 .  cap.  7.  Scl^.  4. 

*'  But  if  (faith  he)  we  refpecl  the  confciences, 
"  that  they  be  not  daily  molelled  with  doubts,  and 
"  hefitate  not  at  every  fcruple,  it  is  requifite  that 
' '  this  perfuafion  which  we  fpeak  of  be  taken  higher 
*'  than  human  rcafon,  judgment,  or  conjecture  ;  to 
'*  wit,  fromthe  fecretteftimony  of  the  Spirit."  And 
again,  *'  To  thofe  who  ail\,  tli^tivc prove  into  them, 
"  by  reafon,  thai  Mofes  and  the  \)To\)\ic\.s  were  in- 
^' fpired  of  God  te  Jpeak,  I  anfwer,  That  the  tefti- 
* '  mony  of  the  Holy  Spirit  is  more  excellent  than 
**  all  reafon."  And  again,  *'  Let  this  remain  a 
"  firm  truth,  that  he  only  whom  the  Holy  Spirit 
''  hath  perfuaded,  can  repofe  himfelf  on  the  fcrip- 
"  ture  with  a  true  certainty."  And  laftly,  "  This 
**  then  is  a  judgment  which  cannot  be  begotten 
**  but  by  an  heavenly  revelation,   oc." 

The  fame  is  alfo  alHrmed  in  the  firft  publick  The  confrmon 
confellion  of  the  French  churches,  publiihed  in  the  "['^s  French 
year  1559.  Jrt.  4.  *'  We  know  thefe  books  to  be 
' '  canonical,  and  the  moll  certain  rule  of  our  faith, 
**  not  fo  much  by  the  common  accord  and  confcnt 
"  of  the  church,  as  by  the  teftimony  and  inward 
**  perfuafion   of  the  Holy  Spirit.'' 

Thus  alfo  in  the  5th  article  of  the  confefiion  of  churches  of 
faith,  of  the  churches  o?  Holland,  confirmed  by  JJ';'!;:;;^^'^'-" 
the  Synod  ofDcrt.  "We  receive  thefe  books  only 
"  for  holy  and  canonical, — not  fo  much  becaufe 
"  the  church  receives  and  approves  them,  as  be- 
"  caufc  the  Spirit  of  God  doth  witnefs  in  our 
"  hearts  that  they  are  of  God." 


JO  PROPOSITION    III. 

c^nStL  ^"^  daftly'  "The  divines,  fo  called,  at  Weftmin- 
lame.  ftev y  wlio  began  to  be  afraid  of,  and  guard  againft 

the  teftimony  of  the  Spirit,  becaufe  they  perceived 
a  difpenfation  beyond  that  which  they  were  under 
beginning  to  dawn,  and  to  eclipfe  them  ;  yet 
could  they  not  get  by  this,  though  they  have 
laid  it  down  neither  fo  clearly,  diftincT:ly,  nor 
honeflly  as  they  that  went  before.  It  is  in  thefe 
words,  Chap.  i.  Se*^.  5.  *'  Neverthelefs  our  full 
*'  perfuafion  and  affurance  of  the  infallible  truth 
' '  thereof,  is  from  the  inward  work  of  the  Holy 
"  Spirit,  bearing  witnefs  by  and  with  the  Word 
"  in  our  hearts." 

By  all  which  it  appeareth  how  neceffary  it  is 
to  feek  the  certainty  of  the  fcriptures  from  the 
Spirit,  and  no  where  elfe.  The  infinite  jang- 
lings  and  endlefs  contefts  of  thofe  that  feck  their 
authority  elfewhere,  do  witnefs  to  the  truth  here- 
of. 
Apocrypha.  p^j,  ^^   ancients  themfclves,  even  of  the  firft 

Cone.  Laod.  ccnturies,  were  not  agreed  among  themfelves  con- 
Cod.  Ec.  i&z-  cerning  them  ;  while  fome  of  them  rejected  books 
heiTin  the  year '^^^^'^h  We  approve,  and  others  of  them  approved 
364.  excluded  thofe  which  fome  of  us  rejecTt.  It  is  not  unknown 
ZccV.  the'^wi"  to  fach  as  are  in  the  leaft  acquainted  with  antiqui- 
domofSoio-  ty,  what  great  contefts  are  concerning  the  fecond 
Tobi'as^th'e  epiftle  of  Peter,  that  of  James,  the  fecond  and 
whL^hThe'  third  of  John^  and  the  Revelations,  which  many, 
counciiof  Car- even  very  ancient,  deny  to  have  been  written  by 
d.c^'Jt'^gg!"  the  beloved  difciple  and  brother  o't  James,  but  by 
received.  another  of  that  name.     What  Ihould  then  become 

of  Chriiiians,  if  they  had  not  received  that  Spirit, 
and  thofe  fpiritual  fenfes,  by  which  they  know  how 
to  difcern  the  true  from  the  falje  ?  It  is  the  privi- 
lege of  Chrill's  flieep  indeed  that  they  hear  his 
voice,  and  refufe  that  of  a  ftranger  ;  which  privi- 
lege being  taken  away,  we  are  left  a  prey  to  all 
manner  of  wolves. 


0/  //^^     SC  R  I  P  T  U  R  E  S  .  7^ 

§.  II.  Though  then  we  do  acknowledge  the 
fcriptares  to  he  very  heavenly  and  divine  writ- 
ings, the  uie  of  them  to  be  very  comfortable  and 
necefTary  to  the  church  of  Chrill,  and  that  we  alio 
admire  and  give  prailes  to  the  Lord,  for  his  won- 
derful providence  in  prefcrving  thefe  writings  fo 
pure  and  uncorrupted  as  we  have  them,  through 
ib  long  a  night  of  apoflacy,  to  be  a  teftimony  of 
his  truth  againft  the  wickednefs  and  abomina- 
tions even  of  thofe  whom  he  made  inftrumental 
in  preferving  them,  fo  that  they  have  kept  them 
to  be  a  witnefs  againft  themfelves  ;  yet  we  may  The  Scriptures 
not  call  them  the  principal  fountain  of  all  truth  plncrpii  ^  • 
and  knowledge,  nor  yet  the  firft  adequate  rule  of  ground  of  truth. 
faith  and  manners  ;  becaufe  the  principal  fountain 
of  truth  muft  be  the  Truth  itfelf  ;  /.  e.  that 
whofe  certainty  and  authority  depends  not  upon 
another.  When  we  doubt  of  the  ftreams  of  any 
river  or  flood,  we  recur  to  the  fountain  iticlf ; 
and  having  found  it,  there  we  defift,  we  can  go  no 
farther,  becaufe  there  it  fprings  out  of  the  bowels 
of  the  earth,  which  are  infcrutabie.  Even  fo  the 
writings  and  layings  of  all  men  we  muft  bring  to 
the  Word  of  God,  I  mean  the  Eternal  Word,  and 
if  they  agree  hereunto,  we  ftand  there.  For  this 
Word  always  proceedeth,  and  doth  eternally  pro- 
ceed from  God,  in  and  by  which  the  unfearchable 
wifdom  of  God,  and  unfeirchable  counfel  and 
will  conceived  in  the  heart  of  God,  is  revealed 
unto  us.  That  then  the  fcripture  is  not  the  prin- 
cipal ground  of  faith  and  knowledge,  as  it  appears 
by  what  is  above  fpokcn,  fo  it  is  proved  in  the 
latter  part  of  thepropofition  ;  which  being  reduced 
to  an  argument,  runs  thus  : 

That  wliereof  the  certainty  and  authority  de- 
pends upon  another,  and  which  is  received  as  truth 
becaufe  of  its  proceeding  from  anothei ,  is  not  to  be 
accounted  the  principal  ground  and  origin  of  all 
truth  and  knowledge ; 


72  PROPOSITION     III. 

But  the  fcriptures  authority  and  certainty  de- 
pend upon  the  ^spirit  by  which  tliey  were  dictated  ; 
and  the  leafon  why  they  were  received  as  truth  is, 
becaiife  they  proceeded  from  the  Spirit : 

Therefore  they  are  not  the  principal  ground  of 
truth. 

To  confirm  this  argument,  I  added  the  fchool 
mRxim, Prop Ur  quod  unumqucdqtie  eft  tale\  illiid  ip- 
Jum  magis  eft  tale.  Which  maxim,  though  I  con- 
-fefs  it  doth  not  hold  univerfally  in  all  things,  yet  in 
this  it  doth  and  will  very  well  hold,  as  by  apply- 
ing it,  as  wc  have  above  intimated,  will  appear. 
Neither  are  The  famc  argument  will  hold  as  to  the  other 

.they  t'"^  P'^^^'^a-  branch  of  the  proportion,   1'hat  it  is  not  the  primary 
andmamiers,    adequate  ruk  of  faith  and  manners  ;  thus. 

That  which  is  not  the  rule  of  my  faith  in  be- 
lieving the  fcriptures  themfelvcs,  is  not  the  pri- 
mary adequate  rule  of  faith  and  manners  : 

But  the  fcripture  is  not,  nor  can  it  be  the  rule 
of  that  faith  by  which  I  believe  them,  ^c. 

Therefore,  ^c. 
„     ,    c  •         But  as  to  this  part,  we  fhall  produce  divers  ar- 

That  the  Spint  ,  n  ^  i  •         /-r  i       i 

is  the  rule.  guments  hereafter.  As  to  what  is  arhrmed,  that 
the  Spirit,  and  not  the  fcriptures,  is  the  rule,  it  is 
largely  handled  in  the  former  propofition  ;  the  Atoi 
whereof  I  fhall  fabfume  in  one  argumet,  thus. 

If  by  the  Spirit  we  can  only  come  to  the  true 
knowledge  of  God  ;  if  by  the  Spirit  wc  are  to  be 
led  into  all  truth,  and  fo  be  taught  of  all  things  ; 
then  the  Spirit,  and  not  the  fcriptures,  is  the 
foundation  and  ground  of  all  truth  and  know- 
ledge, and  the  primary  rule  of  faith  and  man- 
ners : 

But  the  firfl  is  true,  therefore  alfo  the  lafl. 

Next,  the  very  nature  of  the  gofpcl  itfclf  dc- 
clareth  that  the  fcriptures  cannot  be  the  only 
and  chief  rule  of  Chriftians,  elie  there  fliould  be 
no  difference  betwixt  the  law  and  the  gofpel :  as 
from  the  nature  of  the  new  covenant,  by  divers 


Icr. 


Of  ibe  ScKiPTV  KEs,  7g 

fcriptures  defcribed  in  the  former  propofition,    is 
proved. 

But  befldes  thefe  which  are  before  mentioned,  ]^''^''"°   , 

'  the  law  an« 

herein  doth  the  law  and  the  go/pe/  ditrer,  in  that  the  p-fpcidif- 
law,  being  outwardly  written,  brings  under  con- 
demnation,  but  hath  not  life  in  it  to  fave  ;  whereas 
the  gofpel,  as  it  declares  and  makes  manifeft  the 
evil,  lb,  being  an  inward  powerful  thing,  it  gives 
power  alfo  to  obey,  and  deliver  from  the  evil. 
Hence  it  is  called  Evx\yi}Aiv  which  is  glad  tidings, 
1'hc  lazv  or  letter,  which  is  without  us,  kills  ;  but 
the  go  pel,  which  is  the  invjard  fpiritual  law,  gives 
life  ;  for  it  conilils  not  fo  much  in  wo"ds  as  in  vir- 
tue. Wherefore  fiich  as  come  to  know  it,  and  be 
acquainted  with  it,  come  to  frelgrealei- power  over 
their  iniquities  than  all  outward  la'-v,  or  rules  can 
give  them.  Hence  the  apoftle  concludes,  Rom.\i. 
14.  Sin  Jhall  not  have  dominion  over  you  :  for  ye  are 
net  under  the  law,  but  under  grace.  1  his  grace 
then  that  is  inward,  and  not  an  outward  law,  is 
to  be  the  rule  of  Chrillians.  Hereunto  the  apoflle 
commends  the  elders  of  the  church,  faying,  yi'^j-xx. 
32.  And  now,  brethren,  1  commend  you  to  Gcd,  and 
to  the  word  of  his  grace,  which  is  able  te  build  you 
up,  and  to  give  you  an  inheritance  among  all  them 
tvhich  arejantlified.  He  doth  not  commend  them 
here  to  outward  laws  or  writings,  but  to  the  word 
of  grace,  which  is  inward  ;  even  the  fpiritual  law , 
which  makes  free,  as  he  clfcwhere  alHrms,  Rem. 
viii.  2.  l^he  law  of  the  Spirit  of  life  in  Chrift  Je/uSj 
hath  made  me  free  from  the  law  of  fm  and  death. 
This  fpiritual  law  is  that  which  the  apollle  declares 
he  preached  and  directed  people  unto,  which  was 
not  outward,  as  by  Rom.  x.  8.  is  manifeft  ;  where 
diftinguifliing  it  from  the  law  he  faith,  'The  word 
is  nigh  thee.,  in  thy  heart,  and  in  thy  mouth  ;  and  this  is 
the  word  of  faith  which  we  preach.  From  v/hat  is 
above  laid  I  arjiue  thus  : 


74 


PROPOSITION    m. 


ture  not  the 
rule 


The  principal  rule  of  Chrifiians  under  the  gofpel 
is  not  an  outward  letter,  nor  law  outwardly  writ- 
ten and  delivered,  but  an  inward  fpiritual  law,  en- 
graven in  the  hearty  the  law  of  the  Spirit  of  life,  the 
word  that  is  nigh  in  the  heart  and  in  the  mouth. 

But  the  letter  of  the  fcripture  is  outward,  of  it- 
felf  a  dead  thing,  a  mere  declaration  of  good  things, 
but  not  the  things  themfelves  ; 

Therefore  it  is  not,  nor  can  be,  the  chief  or 
principal  rule  of  Chriftians. 

§ .  III.  Thirdly,  That  which  is  given  to  Chrifiians 
The  fciip.        for  a  rule  and  guide,  muft  needs  be  fo  full,  that  it 
may  clearly  and  diftinclly  guide  and  order  them  in 
all  things  and  occurrences  that  may  fall  out. 

But  in  that  there  are  nuraberlefs  things,  with  re- 
gard to  their  circumftances,  which  particular  Chrif- 
tians may  be  concerned  in,  for  which  there  can 
be  no  particular  rule  had  in  the  fcriptures  ^ 

Therefore  the  fcriptures  cannot  be  a  rule  to 
them. 

I  (hall  give  an  inftance  in  two  or  three  particu- 
lars to  prove  this  propofition.  It  is  not  to  be 
doubted  but  fome  men  are  particularly  called  to 
fome  particular  fervices  ;  their  being  not  found  in 
which,  though  the  aft  be  no  general  pofitive  duty, 
yet  in  fo  far  as  it  may  be  required  of  them,  is  a 
great  fm  to  omit  ;  forafmuch  as  God  is  zealous  of 
his  glory,  and  every  aft  of  difobedience  to  his  will 
manifelied,  is  enough  not  only  to  hinder  one  great- 
ly from  that  comfort  and  inward  peace  which  other- 
wife  he  might  have,  but  alio  bringeth  condemna- 
tion. 

As  for  inflance,  Some  are  called  to  the  miniftry 
of  the  word  :  Faul  faith,  There  was  a  neceffity  upon 
him  to  preach  the  gofpel  ;  woe  unto  me  if  I  preach  not. 

If  it  be  neceflary  that  there  be  now  miniflers  of 
the  church,  as  well  as  then,  then  there  is  the  fame 
neceffity  upon  fome,  more  than  upon  others,  to  oc- 
cupy this  place  ;  which  neceffity,  as  it  may  be  in* 


Of  ^he  Script  v  KES.  ye 

cumbent  upon    particular  peiTons,   the   fcripture 
neither  doth  nor  can  declare. 

If  it  be  faid,    I'bai  the  qualifications  of  a  minijfer  Objeft, 
are  found  in  the  fcripture ^  and  by  apply ing  thfe  qua- 
lifications to  myfclfj   I  may  know  whether  I  he  fit  for 
Juch  a  place  or  not. 

I  aniwer,  The  qualifications  of  a  hifjop^  or  mi-  Anf.v. 
nifiery  as  they  are  mentioned  both  in  the  epiftje  to 
Timothy  and  TituSj  are  fuch  as  may  be  found  in  a 
private  ChrilHan  J  yea,  which  ought  in  fome  mea- 
fure  to  be  in  every  true  Chriitian  :  fo  that  this 
giveth  a  man  no  certainty.  Every  capacity  to  an 
office  giveth  me  not  a  fuihcient  call  to  it. 

Next  again,  By  what  rule  fhall  I  judge  if  I  be 
fo  qualified  ?  How  do  I  know  that  I  amfoier,  fneek, 
holy,  harndefs  ?  Is  it  not  the  teflimony  of  the  Spi- 
rit in  my  confcience  that  mult  affurc  me  hei-eof  r 
And  fuppofe  that  I  was  qualified  and  called,  yet 
what  fcripture-rule  fliall  inform  me,  Wiiether  it  be 
my  duty  to  preach  in  this  or  that  place,  in  France 
or  England^  Holland  or  Germany  ^  Whether  I  fliall 
take  up  my  time  in  confirming  the  faithful,  re- 
claiming hereticks,  or  converting  infidels,  as  alfo  in 
writinp;  eniftles  to  this  or  that  church  ? 

The  general  rules  of  the  fci'ipture,  viz.  To  be 
diligent  in  my  duty^  to  do  all  to  the  glory  of  God,  and 
for  the  good  of  his  church,  can  give  me  no  liglit  in 
this  thing.  Seeing  two  different  things  may  both 
have  a  refpedt  to  that  way,  yet  may  I  commit  a 
great  error  and  offence  in  doing  the  one,  v^'hen  i 
am  called  to  the  other.  VI Paul,  when  his  face  was 
turned  by  the  Lord  toward  ferifakm^  had  gone  back 
to  Achaia  or  Macedoniaj  he  might  have  fuppofed  he 
could  have  done  God  more  acceptable  fervicc,  in 
preaching  and  confirming  the  churches,  than  in  be- 
ing fhut  up  in  prifon  in  Judea  ;  but  would  God  have 
been  pleafed  herewith  ?  Nay  certainly.  Obedience 
is  better  than  facrifice  ;  arid  it  is  not  our  doing  that 
which  is  good  fimply  that  pleafeth  God,  but  tliat 

M 


7^  pnoposiTioN  iir. 

good  which  he  willeth  us  to  do.     Every  member 
hath  its  particular  place  in  the  body,  as  the  Apo- 
ftle  fheweth,   i  Cor.  xii.  If  then,  I  being  the  foot, 
fhould  offer  to  exercife  the  office  of  the  hand  j   or 
being  the  hand,  that  of  the  tongue  ;  my  fervice 
would  be  troublefomc,    and  not  acceptable  ;  and 
inftead    of  helping  the    body,   I   ihould    make    a 
That  wVic''  \3  J^^i/^  in  it.     So  that  that  which  is  good  for  another 
g  -od  for  one    to  QO,  may  bc  hnful  to  me  ;  for  as  mafters  will  have 
Imfui'to  aL-*^   their  fervants  to  obey  them,  according  to  their  good 
ther.  pleafure,   and  not  only  in  blindly  doing  that  which 

may  feem  to  them  to  tend  to  their  mailer's  profit, 
whereby  it  may  chance  (the  mafter  having  bufmefs 
both  in  the  field  and  in  the  houfe)  that  the  fervant 
that  knows  not  his  mafler's  will  may  go  to  the  field, 
when  it  is  the  mind  of  the  mafler  he  fhould  ftay  and 
do  the  bufinefs  of  the  houfe,  would  not  this  fervant 
then  deferve  a  reproof^  for  not  anfwering  his  ma- 
fler's  mind  ?  And  what  mafler  is  fo  fottifh  and  care- 
lefs,  as,  having  many  fervants,  to  leave  them  in 
fuch  diforder  as  not  to  aflign  each  his  particularfta- 
tion,  and  not  only  the  general  terms  of  doing  that 
which  is  profitable  ?  which  would  leave  them  in 
various  doubts,  and  no  doubt  end  in  confufion. 

Shall  we  then  dare  to  afcribe  unto  Chrifl,  in  the 
ordering  of  his  church  and  fervants,  that  which  in 
man  might  juftly  be  accounted  diforder  and  con- 
fufion ?  The  apoftle  fnewcth  this  diflindion  well, 
f>ivcrfitic5 of  Rom.  xii.  6,  7,  8.  Having  then  gifts  differing  ac- 
cording to  the  grace  that  is  given  to  us;  whether  pro- 
phecy ^  let  us,  prophecy  according  to  the  proportion  of 
faith  ;  or  minifiry^  let  us  wait  en  our  minijiring  ;  or 
he  that  t cachet h,  on  teaching;  or  he  that  exhorteth,  on 
exhortation.  Now  what  fcripture-rule  fheweth  me 
that  I  ought  to  exhort,  rather  than  prophefy  ?  or  to 
minifter,  rather  than  teach?  Surely  none  at  all. 
Many  more  difficulties  of  this  kind  occur  in  the  life 
of  a  Chiiftian. 


ilfiS. 


0/ /i'<?  Script u  RES.  77 

Moreover,  that  which  of  all  things  is  moil  need-  of  dnh  and 
fid  for  him  to  know,  to  wit,  wdiether  he  really  be  '^^■•^.""•"•an 

,  .  ,  ^  ,  .  "  t,ic  iLiipturc  if- 

in  the  faith,  and  an  heir  ot  falvation,  or  not,  the  iurethcc? 
fcripture  can  give  him  no  certainty  in,  neither  can 
it  be  a  rule  to  him.  That  this  knowledge  is  ex- 
ceeding defirablc  and  comfortable  all  do  unani- 
moully  acknowledge  ;  befides  that  it  is  efpecially 
commanded,  2  Cor.  xiii.  5.  Examine  youvjelvcs, 
whether  ye  be  in  the  faith,  prove  yourjelves  ;  knO'W 
ye  not  your  o'ivn /elves,  how  that  J  ejus  Chrift  is  in  you^ 
except  ye  be  reprobates  ?  And  2  Fet.  i.  10.  Wherefore 
the  rather,  brethren,  give  all  diligetice  to  make  your 
calling  and  ekSlion  Jure.  Now  I  fay,  "What  fcrip- 
ture-rule  can  allure  me  that  I  have  true  faith  I 
That  my  calling  and  eledion  is  fure  I 

If  it  be  faid,  By  comparing  the  fcripture-marks  of 
true  faith  with  nane : 

I  demand,  Wherewith  fliall  I  make  this  obferva- 
tion  ?  What  fliall  afcertain  me  that  I  am  not  mif- 
taken  ?  It  cannot  be  the  fcripture  :  that  is  the  mat- 
ter under  debate. 

If  it  be  faid,  My  own  heart: 

How  unfit  a  judge  is  it  in  its  own  cafe  ?  And  how 
like  to  be  partial,  efpecially  if  it  be  yet  unrenewed  ? 
Doth  not  the  fcripture  fay,  that  //  is  deceitful  above  T\\i\\^^r\.ni 
all  things  f  I  find  the  promifes,  I  find  the  threat- ;'^j;^ '* '^«"•''- 
nings,  in  the  fcripture  ;  but  who  telleth  me  that 
the  one  belongs  to  me  more  than  the  other  ?  The 
fcripture  gives  me  a  mere  declaration  of  tliefe 
things,  but  makes  no  application  ;  fo  that  the  af- 
fumption  mufl:  be  of  my  own  making,  thus  ;  as 
for  example  :    I  find  this  propolition  in  fcripture  ; 

He  that  believes  fjall  be  faved  :  thence  1  draw 
the  affuinption. 

But  I,   Robert  believe  ; 

Therefore,  I  fhall  be  faved. 

The  minor  is  of  my  own  making,  not  exprclTed 
in  the  fcripture  ;  ajid  fo  a  human  concluiion,  not 
a  divine  polition  \   ^o  that  my  faith  and  alTurance 


73  P  Pc  O  P  O  S  I  T  I  O  N     III. 

here  is  not  built  upon  a  fcriptnre  propofition,  but 
upon  an  human  principle,  which  unlefs  I  be  fure 
of  eifewhere,  the  fcripture  gives  me  no  certainty 
in  the  matter. 

Again,  if  I  jfhould  purfae  the  argument  fur- 
ther, and  feek  a  new  medium  out  of  the  fcripture, 
the  fame  difficulty  would  occur  :    thus, 

He  that  hath  the  true  and  certain  marks  of  true 
faith,   hath  true  faith  : 

But  I  have  thofe  marks  : 

Therefore  1  have  true  faith. 

For  the  alfumption  is  fhill  here  of  my  own 
making,  and  is  not  found  in  the  fcriptures  ;  and 
by  confequence  the  conclufion  can  be  no  better, 
fmce  it  ftiil  foUoweth  the  weaker  propofition.  This 
is  indeed  fo  pungent,  that  the  befh  of  Protejiunts , 
The  inwsrd tef-  wlio  plead  for  this  affdrauce,  afcribe  it  to  the  in- 
timonyofthe    v/ard  tefllmouy  of  tlic  Spirit;    2iS  Calvin ^   in  that 

Spirit  the  feai of  i  .,     ^-  -^      i  ■      ^i        r"  /•,•  o 

fcripture  pro-     large  citatiou,   cited  m  tne  rormerpropolition.  ^o 
'^^f'^5-  that,    not  to  feek  further  into  the  writings  of  the 

primitive  ProteJici?itSy  which  are  full  of  fuch  ex- 
preffions,  even  the  Weftminfier  confcfiion  of  faith 
aftirmeth,  Chaf.  i8.  S,eol.  12.  ''This  certainty  is 
"  not  a  bare  conjecture  and  probable  perfuafion, 
**  grounded  upon  fallible  hope,  but  an  infallible 
**  afTurance  of  faith,  founded  upon  the  divine  truth 
"  ofthepromifeoffalvation  ;  the  inward  evidences 
'■'■  of  thefe  graces,  unto  which  thefe  promifes  are 
'■'■  made;  the  teftimony  of  the  Spirit  of  adoption  wit- 
*'  neifuig  to  our  fpirits,  that  we  are  the  children  of 
*'  God  ;  VN'hich  Spirit  is  the  earveji  of  our  inherita7ice, 
* '  whereby  ive  fve  fealed  to  the  day  cf  yedempticnJ' 

Moreover,  the  fcriptnre  itfclf,  wherein  we  are 
fo  earneflly  prefTcd  to  feek  this  afTurance,  doth 
not  at  all  aiilrm  itfelf  a  rule  fufficient  to  give  it, 
but  wholly  afcribeth  it  to  the  Spirit,  as  i?-;;?;.  viiii6. 
'The/pirit  itj'elf  heareth  iJoUncfs  iioith  ourjfirit^  that 
ive  are  the  children  cf  Gcd.  i  John  i v.  13.  Hereby 
kno'iv  ive  that  we  dv:eU  in  him,  and  he  in  vs,  beca'^fe 


Of  ibe  Script  u  RES.  79 

be  hath  given  us  of  his  Spirit  ;  and  chap.  v.  6. 
yind  it  is  the  Spirit  that  beareth  "UDitnefs  ^  hecaife  the 
Spirit  is  truth. 

§.  IV.  Laftly,   Tliat  cannot  be  the  only,  princi-  That  the  fcrip. 
pal,  nor  chief  rule,  which  doth  not  univerfally  reach  thechkf  rui"" 
every  individual  that  needeth  it,  to  produce  the 
necelFary  eiFecl ;  and  from  the  ufe  of  which,  either 
by  fome  innocent  and  fmlefs  defet51,  or  natural  yet 
harmlefs  and  blamelefs  imperfeftion,  many  who 
are  within  the  compafs  of  the  vifible  church,  and 
may,  without  abfurdity,  yea,  with  great  probabi- 
lity,  be  accounted  of  the  elecT:,  are  neceifarily  ex- 
cluded, and  that  either  wholly,  or  at  leaft  from  the 
immediate  ufe  thereof.  Bat  it  fo  falls  out  frequent- 
ly concerning  the  fcriptures,   in  the  cafe  of  deaf  1.  Deaf  pco- 
people,  children,  and  idiots,  who  can  by  no  means  p'^-  .f'"i«i>Tn^ 
have  the  benefit  of  the  fcriptures.     SJiall  we  then  Itanced. 
affirm,   that  they  are   without  any  rule  to  God- 
ward,  or  that  they  are  all  damned  ?  As  fuch  an  opi- 
nion is  in  it  felf  very  abfurd,  and  inconfiftent  both 
with  the  juftice  and  mercy  of  God,  fo  I  knovv'  no 
found  reafon   can  be  alleged  for  it.     Nowifv/e 
may  fuppofe  any  fuch  to  be  under  the  7:c-iv  covenant 
difpenfation,   as  I  know  none  will  deny  but  that  we 
may  iiippofe  it  without  any  abuirdity,  we  cannot 
fuppofe  them  without  fome  rule  and  means  of  know- 
ledge ;  feeing  it  is  exprelHy  affirmed.  They Jkall  all 
be  taught  of  God,  John  vi.  45.  And  they  fd all  all  know 
me  from  the  leaf  to  the  greatefl,  Heb.  viii.  11.    But 
{econdly ,  Tho'  we  were  rid  of  this  cliiRculty,  how 
many  illiterate  and  yet  good  men  arc  there  in  the 
church  of  God,  who  cannot  read  a  letter  in  their 
own  mother  tongue  ?     Which  imperfection,  tho' 
it  be  inconvenient,  1  cannot  tell  wiietlicr  v\'C  may 
fafely  affirm  it  to  be  fmful.  Thcfe  can  Iiave  no  im- 
mediate Jcnov/lcdge  of  the  rule  of  liicir  faith  ;  fo 
their  taith  rnufl  needs  depend  upon  the   credit  of 
otiier   m.ens'  reading  or  relating  it   uv.to   tlicm  ; 
where  eitlier  the  altering,  adding,  or  omitting  of  a 


So 


PROPOSITION    m. 


little  word  may  be  a  foundation  in  the  poor  hearer 
of  a  very  dangerous  milcake,  wliereby  he  may  ci- 
ther continue  in  lome  iniquity  ignorantly,  or  beheve 
2.  Papifts  con-  a  lye  confidently.     As  for  example,  The  Patifis  in 

oeal  the  k'cond       n      i      •  i  "•  r  i  i  t     i  •  r  i~ 

.«ommandmcnt  ^11  thcir  catechiims,   and  pubiick  exerciies  or  ex- 
Jromthepto-    aminations  towards  the  people,  have  boldly  cut  a- 
way  the  fecond  command,  becaufc  it  feems  fo  ex- 
'  prcfily  to  llrike  againft  their  adoration  and  ufe  of 

images  ;  whereasmany  of  thefe  people,  in  whom  by 
this  omiffion  this  falfe  opinion  is  foftered,  are  un- 
der a  fimple  impoffibility,  or  at  lead  a  very  great 
difficulty,  to  be  outwardly  informed  of  this  abufe. 
But  farther  ;  fuppofc  all  could  read  the  fcriptures 
in  their  own  language  ;  where  is  there  one  of  a 
thoufand  that  hath  that  thorough  knowledge  of  the 
original  languages  in  which  they  are  written,  fo  as 
in  that  refpeft  immediately  to  receive  the  benefit 
of  them  ?  Muft  not  all  thefe  here  depend  upon 
the  honefty  and  faithfulnefs  of  the  interpreters  ? 
Which  how  uncertain  it  is  for  a  man  to  build  his 
faith  upon,  the  many  corrections,  amendments, 
and  various  effays,  which  even  among  Prctejlants 
have  been  ufed  (whereof  the  latter  have  conilant- 
ly  blamed  and  corrected  the  former,  as  guilty  of 
defeats  and  errors)  doth  fufficiently  declare.  And 
that  even  the  laft  tranflators  in  the  vulgar  lan- 
guages need  to  be  correcT:ed  (as  I  could  prove  at 
large,  were  it  proper  in  this  place)  learned  men 
do  confefs. 

But  laft  of  all,  there  is  no  lefs  difficulty  occurs 
even  to  thofe  fl<,illed  in  the  original  languages, 
who  cannot  fo  immediately  receive  the  mind  of 
the  authors  in  thefe  writings,  as  that  their  faith 
doth  not  at  leaft  obliquely  depend  upon  the  ho- 
nefty and  credit  of  the  tranfcribers,  fmcethe  origi- 
nal copies  are  granted  by  all  not  to  be  now  ex- 
tant. Of  which  tranfcribers  Jerom  in  his  time  com- 
plained faying,  That  they  wrote  not  zvhat  they  founds 
hut  what  they  underfiocd.  And  Epfhanius  faith,  T^hat 


3-  The  unccr- 
teiiity  of  the  in 
terprcfcrs  of 
the  (criptiire, 
and  thnr  adul- 
terating it. 


Hieron.  EpifV 
28.  ad.  Lucii) 
p.  247. 


Of  the  Scriptures.  8i 

in  the  Focd  and  cor  re  B  copies  of  Luke  //  was  written  y  ^p'p'^-  '"  ''^-"*"'. 
that  Ctirilt  wept,  and  that  Irenaeus  dotb  cite  tt  ;  but 
that  the  Catholicks  blotted  it  oiit^  fearing  leajl  here- 
ticks  Jhould  have  ahufed  it.  Other  fathers  alio  de- 
clare, 'J^hat  whole  verjes  were  taken  out  of  Mark,  be- 
eaiije  of  the  Manichees . 

But  further,  the  various  readings  of  the  Hebrew  f^""  various 
cb-  racier  by  reaton  of  the  'points,  v/hich  iome  plead  Hebrew  cha- 
fer, as  co;/al  with  the  firft  writings,  which  "'^'"'  '^^• 
others,  with  no  Icfs  probability,  alleged  to  be  a 
Inter  invention  ;  the  difagreement  of  divers  cita- 
tions of  Chriil  and  the  apollles  with  thofc  pafTages 
ift  the  Old  Tcftament  tiiey  appeal  to  ;  the  great 
controverfy  among  the  fathers,  whereof  fomc 
highly  approve  the  Greek  Septuagint,  decrying  and 
rendering  very  doubtful  the  Kebiew  copy,  as  in  ma- 
ny places  vitiated,  and  altered  by  the  Jews  ;  other 
fome,  and  particularly  yerom^  exalting  the  certain- 
ty of  the  Hebrew,  and  reje<5ling,  yea  even  deriding 
the  hiftory  of  the  Septuagint,  v\^')"iich  liie  primitive 
church  chiefly  made  ufe  of  ;  and  iome  fathers  that 
lived  centuries  before  him,  affirmed  to  be  a  mod 
certain  thing  ;  and  the  many  various  readings  in 
divers  copies  of  the  Greek,  and  the  great  alterca- 
tions among  the  fathers  of  the  three  fird  centuries, 
who  had  great  opportunity  to  be  better  informed 
than  we  can  now  lay  claim  to,  concerning  the 
books  to  be  admitted  or  rejefted,  as  is  above  ob- 
ferved  ;  I  fay,  all  theic  and  much  more  which 
might  be  alleged,  puts  the  minds  even  of  the 
learned  into  iniinite  doubts,  fcruples,  and  inextri- 
cable difficulties  :  v/hence  we  may  very  fafely  con- 
clude, that  Jelus  Chrifl,  who  promifed  to  be  al- 
ways with  his  children,  to  lead  tlieminto  all  truth, 
to  guard  them  againft  the  devices  of  the  enemy, 
and  to  eftabliffi  their  faith  upon  an  immoveable 
rock,  left  them  not  to  be  principally  ruled  by  that, 
which  was  fubjecl  in  iticlf  to  many  uncertainties: 
and  therefore  lie   gave  them   his  Spirit,   as  their 


82  PROPOSITION    III. 

principal  guide,  which  neitlier  moths  nor  time  can 
wear  out,  nor  tranfcribers  nor  tranflators  corrupt  ; 
which  none  are  lo  young,  none  fo  illiterate,   none 
in  fo  remote   a   place   but  they  may  come  to  be 
reached,  and  rightly  informed  by  it. 

Through  and  by  the  clearncfs  which  that  Spirit 
gives  us  it  is  that  we  are  only  befl:  rid  of  thofe 
difficulties  that  occur  to  us  concerning  the  fcrip- 
tares.    The  real  and  undoubted  experience  where- 
of 1  mylelf  have  been   a  witnefs  of,  with  great 
admiration   of  the   love   of  God  to   his  children 
Wrong  tranQa-  in  thefe  latter  days  :   for  I  have  known  fome  of 
''''"V^/^'Ft  my  friends,  who  profeis  the  fame  faith  with  me, 
m  the  Spirit  by  faithful  fcrvauts  of  the   Moft  High  God,  and  full 
tic  unlearned    of  divlnc  knowledge  of  his  truth,  as  it  was  imme- 

j.'i  letters.  o  ' 

diately  and  inwardly  revealed  to  them  by  the 
Spirit,  from  a  true  and  living  experience,  who 
not  only  were  ignorant  of  the  G'reek  and  Hebrew, 
but  even  fome  of  them  could  not  read  their  ov/n 
vulgar  language,  who  being  prelTed  by  their  ad- 
verfaries  with  fome  citations  out  of  the  F.nglijb 
tranilation,  and  finding  them  to  difagree  with  the 
manifeftation  of  truth  in  their  own  hearts,  have 
boldly  affirmed  the  Spirit  of  God  never  laid  fo, 
and  that  it  v/as  certainly  wrong  ;  for  they  did  not 
believe  that  any  of  the  holy  prophets  or  apollles 
had  ever  written  fo  ;  which  when  I  on  this  account 
ferioufly  examined,  I  really  found  to  be  errors  and 
corruptions  of  the  tranflators ;  who  (as  in  mod 
tranflations)  do  not  fo  much  give  us  the  genuine 
iignification  of  the  words,  as  flrain  them  to  ex- 
prefs  that  which  comes  neareft  to  that  opinion 
and  notion  they  have  of  truth.  And  this  feemcd 
to  me  to  fuit  very  well  with  that  faying  of  Aii- 
^liftine,  Epift.  19.  adlikr.  Tom.  ii.fol.  14.  after  he 
has  faid,  ' '  That  he  gives  only  that  honour  to  thofe 
"  books  which  are  called  canonicd,  as  to  believe 
**  that  the  authors  thereof  did  in  writing  not  err," 
he  adds,   *' And  if  I  fl-.all  meet  with  any  thing  in 


Of  the  Sc  R I  p  T  u  P.  E  s .  S^l 

tlvefe  writings  that  feemeth  repugnant  to  truth, 
I  iliall  not  doubt  to  fay,  that  either  the  volume 
is  faulty  or  erroneous  ;  that  the  expounder  hath 
not  reached  what  was  faid  ;  or  that  I  have  in  no 
wife  underftood  it."  So  that  he  fuppofes  that 
in  the  tranfcription  and  tranflation  there  may  be 
errors . 

§.  V.  If  it  be  then  a  flee  d  me,   JVhether  I  tbinkOh]tSi. 
hereby  to  render   the  Jcriptures  altogether  uncertain , 
or  lijdejs  f 

1  anfwer  ;  Not  at  all.  The  propofition  itfeif  de-  Anfw. 
clares  how  much  I  efleem  them  ;  and  provided 
that  to  the  Spirit  from  which  they  came  be  but 
granted  that  place  the  fcriptures  themfelves  give  it, 
1  do  freely  concede  to  the  fcriptures  the  fccond 
place,  even  wliatfocver  they  fay  of  themfelves, 
which  the  apoille  Paul  chiefly  mentions  in  two 
places,  Rom.  xv.  4.  Whatfoever  things  were  written 
aforetimd,  were  written  for  our  learning,  that  we 
through  -patience  and  comfort  of  the  fcripture.s  might 
have  hope.  2  Tim.  iii.  15*,  16,  17.  '•The  holy  fcrip- 
tures are  able  to  make  wife  unto  falvation,  throigh 
faith  which  is  injef's  Clrifi.  All fcriptu-re  given  by 
infpiration  of  God,  is  profitable  for  correBion,  for  in- 
firubiion  in  righteoufnefs,  that  the  man  of  God  may  be 
perfe^f,   throughly  furniJJjed  unto  every  good  work. 

For  tho'  God  doth  principally  and  chiefly  lead  us 
by  his  Spirit,  yet  he  fomctimes  conveys  his  com- 
fort and  confolation  to  us  through  his  children, 
whom  he  raifes  up  and  infpires  to  fpeak  or  write 
a  word  in  feafon,  whereby  the  faints  are  made 
inliruments  in  the  hand  of  the  Lord  to  flrengthen 
and  encourage  one  another,  which  doth  alfo  tend 
to  perfect:  and  make  them  wife  unto  falvation  ; 
and  fuch  as  are  led  by  the  Spirit  cannot  negle<St, 

I  1/-111  1  he  faint 's  mu- 

but  do  naturally  love,    ana  are  wonderfully  che- tua)  comfoit  is 
riflied  by,  that  which  proccedeth  from  tlie  fame  ',;;'-;[;""■  ''p"^" 
Spirit  in  another  ;  becaufe  fuch  mutual  emanations 
of  the  hcavenlv   life  tend   to  quicken  tlie   mind 

N 


84  P  R  O  P  O  S  I  T  I  O  N    III. 

when  at  any  time  it  is  overtaken  with  hcavinefs. 
Peter  himfelf  declares  this  to  iiave  been  the  end  of 
his  writing,  2  Pet.  i.  12,  13.  Wherefore  I  will  not 
he  negligent  to  put  you  always  in  remembrance  of  thefe 
things,  though  ye  know  them,  and  be  eftablijhed  in  the 
prefent  truth  ;  yea,  I  think  it  meet,  as  long  as  I  am 
in  this  tabernacle,  to  fiir  you  up,  by  putting  you  in 
remembrance. 

God  is  teacher  of  his  people  himfelf ;  and  there 
is  nothing  more  exprefs,  than  thatfuch  as  are  under 
the  new  covenant,  need  no  man  to  teach  them  : 
yet  it  was  a  fruit  of  Chrift's  afcenfion  to  fend 
teachers  and  paftors  for  perfefting  of  the  faints. 
So  that  the  fame  work  is  afcribed  to  the  fcrip- 
tures  as  to  teachers  ;  the  one  to  make  the  man 
of  God  perfect,  the  ©ther  for  the  perfeftion  of 
the  faints. 

As  then  teachers  are  not  to  go  before  the  teach- 
ing of  God  himfelf  under  the  new  covenant,  but 
to  follow  after  it  ;  neither  are  they  to  rob  us  of 
that  great  privilege  which  Chrifl  hath  purchafed 
unto  us  by  his  blood  ;  fo  neither  is  the  fcripture 
to  go  before  the  teaching  of  the  Spirit,  or  to  rob 
us  of  it. 
Anl.   2.  Secondly,   God  hath   feen  meet  that  herein  we 

Tlicfcripturesa  fliould,  as  in  a  looking-glafs,  fee  the  conditions 
looking-giafs.  ^^^  experiences  of  the  faints  of  old  ;  that  finding 
our  experience  anfwerto  theirs,  we  might  thereby 
be  the  more  confirmed  and  comforted,  and  our 
hope  of  obtaining  the  fame  end  ftrengthened  ;  that 
obferving  the  providences  attending  them,  feeing 
the  fnares  they  were  liable  to,  and  beholding  their 
deliverances,  we  may  thereby  be  made  wife  unto 
falvation,  and  feafonably  reproved  and  inftrud:ed 
in  righteoufnefs. 
fciiptures  This  is  the  great  work  of  the  fcriptures,  and 
their  fervice  to  us,  that  we  may  witnefs  them  ful- 
filled in  us,  and  fo  difcern  the  ftamp  of  God's  Spirit 
and  ways  upon  them,  by  the  inward  acquaintance 


work   and   f«i 

vice 


0/  /be  Script vKEs,  85 

we  have  with  the  fame  Spirit  and  work  in  our 
hearts.  The  propliecics  of  the  fcriptures  are  alfo 
very  comfortable  and  profitable  unto  us,  as  the 
fame  Spirit  enlightens  us  to  obferve  them  fulfilled, 
and  to  be  fulfilled  ;  for  in  all  this  it  is  to  be  ob  - 
ferved,  that  it  is  only  the  Ipiritual  man  that  can 
make  a  right  ufe  of  them  :  they  are  able  to  make 
the  man  of  God  perfe<^  (fo  it  is  not  the  natural 
man)  and  whatfocver  was  written  aforetime,  was 
written  for  our  comfort  [^our^  that  are  the  believers, 
[<7;/rJ  that  arc  the  faints  ;  concerning  fuch  the 
apollle  fpeaks  :  for  as  for  the  others,  the  apoflle 
Peter  plainly  declares,  that  the  unjiable  and  un- 
learned wrefi  them  to  their  own  defirublion :  thefc 
were  they  that  were  unlearned  in  the  divine  and 
heavenly  learning  of  the  Spirit,  not  in  human  and 
fchool  literature  ;  in  which  we  may  fafely  pre- 
fume  that  Feter  himfelf,  being  a  fifhcrman,  had 
no  fl^ill  ;  for  it  may  with  great  probability,  yea 
certainty,  be  affirmed,  that  he  had  no  knowledge  Logic 
of  Arijictk's  logic,  which  both  Papijis  and  Pro- 
tejiants  now,  -^  degenerating  from  the  fimplicity  of  *  1675. 
truth,  made  the  handmaid  of  divinity,  as  they  call 
it,  and  a  neccffary  introduftion  to  their  carnal, 
natural,  and  human  miniftry.  By  the  infinite  ob- 
fcure  labours  of  which  kind  of  men,  intermixing 
their  heathenilh  fluff,  the  fcripture  is  rendered  at 
this  day  of  fo  little  fervice  to  the  fmiple  people  ; 
whereof  if  Jerome  complained  in  his  time,  now 
twelve  hundred  years  ago,  Hierom.  Epift.  134.  ad 
Cypr.  Tom.  3.  faying,  it  is  wont  to  befal  the  moft 
part  of  learned  men^  that  it  is  harder  to  imderjland 
their  expofitions,  than  the  things  which  they  go  about 
to  expound ;  what  may  we  fay  then,  confideringthofc 
great  hopes  of  commentaries  fince,  in  ages  yet  far 
more  corrupted  I 

§  .  VI.  in  this  relpe(fl  above-mentioned  then  we 
have  fliewn  what  fervice  and  ufe  the  holy  fcrip- 
tures,  as  managed  in  and  by  the  Spirit,    are  of  to 


86  P  R.  O  P  O  S  I  T  I  O  N     m. 

Thofcnptures  i\^q  chuixli  of  God  I   wliercfore   we    do  account 

a  Iccondary  i  -•  i  i  i  r       ^ 

rule.  them  a  lecondary  rule.     Moreover,  becaufe  they 

are  commonly  acknowledged  by  all  to  have  been 
written  by  the  diiSlates  of  the  Holy  Sph'it,  and 
that  the  eiTors  which  may  be  fuppofed  by  the  in- 
jury of  times  to  have  flipt  in,  are  not  fuch  but 
that  there  is  a  fufEcient  clear  teflimony  left  to  all 
the  efTentials  of  the  Chriflian  faith  ;  we  do  look 
upon  them  as  the  only  fit  outward  judge  of  con- 
troverfies  among  Chriftians  ;  and  that  whatfoever 
doctrine  is  contrary  unto  their  teflimony,  may 
therefore  juflly  be  rejefted  as  falfe.  And  for  our 
parts,  we  are  very  willing  that  all  our  docT:rines 
and  practices  be  tried  by  them  ;  which  we  never 
refuied,  nor  ever  fliall,  in  all  controverfies  with 
our  adverfaries,  as  the  judge  and  tefl.  We  fhall 
alio  be  very  willing  to  admit  it  as  a  pofitive  cer- 
tain maxim,  'Tbaf  whatfoever  any  do;  pretending  to 
the  Spirit^  which  is  contrary  to  thefcriptures,  he  ac- 
counted and  reckoned  a  delnjion  of  the  devil.  For  as 
we  never  lay  claim  to  the  Spirit's  leadings,  that 
we  may  cover  ourfelves  in  any  thing  that  is  evil  ; 
lb  we  know,  that  as  every  evil  contradicts  the 
fcriptures,  fo  it  doth  alio  the  Spirit  in  the  firfh 
place,  from  which  the  fcriptures  came,  and  whofe 
motions  can  never  contradi6l  one  another,  though 
they  may  appear  fometimes  to  be  contradidory  to 
the  blind  eye  of  the  natural  man,  as  Paul  and  James 
feem  to  contradid:  one  another. 

Thus  far  we  have  fhewn  both  what  w^e  believe, 
and  what  we  believe  not,  concerning  the  holy  fcrip- 
tures, hoping  we  have  given  them  their  due  place. 
But  fmce  they  that  will  needs  have  them  to  be  the 
only,  certain,  and  principal  rule,  want  not  fome 
flicw  of  arguments,  even  from  the  fcripture  itfelf 
(though  it  no  where  calls  itfelf  fo)  by  which  they 
labour  to  prove  their  doftrine  ;  I  fliall  briefly  lay 
them  down  by  M^ay  of  objeftions,  and  anfwer  them, 
before  I  make  an  end  of  this  matter. 


Of  tbe  Script VR-EE.  87 

§.VIl.  Their  firft   objed:ion  is  ufually  drawn  Obje»^.  i. 
from  I/a  id  b  viii.  20.  To  the  law  and  to  the  tejimony  ; 
if  they  fpeak  not  according  to  this  word,  it  is  becanje 
there  is  no  light  in  them.     Now  this  law,  tefiimony, 
and  word,  they  plead  to  be  the  fcriptures. 

To  which  I  anfwer;  That  that  is  to  beg  the  Anfw. 
thing  in  queftion,  and  remains  yet  unproved. 
Nor  do  I  know  for  what  reafon  we  may  not  fafely 
affirm  this  law  and  word  to  be  inward:  but  fup- 
pofe  it  was  outward,  it  proves  not  the  cafe  at  all 
for  them,  n'^ither  makes  it  againft  usj  for  it  may 
be  confeffed,  without  any  prejudice  to  our  caufe, 
that  the  outward  law  was  more  particularly  to 
the  Jews  a  rule,  and  more  principally  than  to 
us;  feeing  their  law  was  outward  and  literal,  but 
ours,  under  tlie  new  covenant  (as  hath  been 
already  faid)  is  expreflly  affirmed  to  be  inward 
and  fpiritual ;  fo  that  this  fcripture  is  fo  far  from 
making  againft  us,  that  it  makes  for  us.  For  if  To  try  aH 
the  Jezvs  were  direftcd  to  try  all  tilings  by  their  ^,.im?'  ^ 
law,  which  was  without  them,  written  in  tables 
of  flone  ;  then  if  we  will  have  this  advice  of  the 
prophet  to  reach  us,  we  mufi:  make  it  hold  parallel 
to  that  difpenfation  of  the  gofpel  which  we  are 
under;  fothat  we  are  to  try  all  things,  in  the  firft 
place,  by  that  word  of  faith  which  is  preached 
unto  us,  which  the  apoftle  faith  is  in  the  heart ', 
and  by  that  law  which  God  hath  given  us,  which 
the  apoftle  faith  alfo  exprcfily  is  written  and  placed 
in  the  mind. 

I.aftly,  If  v/e  look  to  this  place  according  to  the 
Greek  interpretation  of  the  Septuagint,  our  adver- 
farles  ffiall  have  nothing  from  thence  ro  carp  :  yea, 
it  will  favour  us  much  ;  for  there  it  is  faid,  that 
the  law  is  given  us  for  an  help ;  which  very  well 
agrees  with  what  is  above  afferted. 

Their  fecond  objeftionis  from  John  v.  39.  Search  Objeift.  2. 
the  fcriptures,   Sec. 


83  PROPOSITION    III. 

Here^   fay  they,   we  are  commanded ,    by   Chrift 
himfelf,  tojearch  tbejcriptures. 

Anfw.  I.  I  anfwcr,  Firft,  That  the  fcriptures  ought  to 
be  fearchcd,  wc  do  not  at  al]  deny  ;  but  are  very 
wilUng  to  be  tried  by  them,  as  hath  been  above 
declared  :  but  the  queftion  is,  Whether  they  be  the 
only  and  principal  rule  f  Which  this  is  fo  far  from 
proving,  that  it  proveth  the  contrary  ;  for  Chrift 
checks  them  here  for  too  high  an  efteem  of  the 
fcriptures,  and  neglefting  of  him  that  was  to  be 
preferred  before  them,   and  to  whom  they  bore 

Search  the       witncfs,   as  thc  following  words  declare,   for  in 

fcriptures,  &c,  them  ye  think  ye  have  eternal  life,  and  they  are  they 
which  tefiify  of  me :  and  ye  will  not  come  unto  me, 
that  ye  might  have  life.  This  (hews,  that  while 
they  thought  they  had  eternal  life  in  the  fcriptures, 
they  negledicd  to  come  unto  Chrift  to  have  life, 
of  v/hich  thc  fcriptures  bore  witnefs .  This  anfwers 
well  to  our  purpofe,  fince  our  advcrfaries  now  do 
alfo  exalt  the  fcriptures,  and  think  to  have  life  in 
them  :  which  is  no  more  than  to  look  upon  them 
as  thc  only  principal  rule  and  way  to  life,  and 
yet  refufe  to  come  unto  the  Spirit  of  which  they 
tefiify,  even  the  inward  fpiritual  law,  which  could 
give  them  life  ;  fo  that  the  caufe  of  this  people's 
ignorance  and  unbelief  was  not  their  want  of  rc- 
fpcvft  to  the  fcriptures,  which  though  they  knew, 
and  had  an  high  efleem  of,  yet  Chrift  teftifies  in 
the  former  verfes,  that  they  had  xiC\l\\^Y  Jeen  the 
Father,  nor  heard  his  void  at  any  time;  neither  had 
his  word  abiding  in  them  ;  which  had  they  then  had, 

Anfw.  2.  then  they  had  believed  in  thc  Son.  Moreover, 
that  place  may  be  taken  in  the  indicative  mood. 
Ye  fearch  the  fcriptures  ;  which  interpretation  thc 
Greek  word  will  bear,  and  fo  Fajor  tranflateth  it  : 
which  by  the  reproof  following  fcemeth  alfo  to  be 
the  more  genuine  interpretation,  as  Cyrillus  long 
ago  hath  obferved. 


0//^tf  SCRIPTU  HES.  89 

§    VIII.    Their  third  objedion  is  from  thefe  Objeft.  3. 
words,   A5fs  xvii.  11.     Theje  were  more  ncble  than 
thoje  in   Theffalcnica^  in  that  they  received  the  word 
with  all  readinejs  of  mindy  and  Jearched  the  fcriptures 
daily y  zvhether  thoje  things  were  Jo . 

Here,   lay  they,  the  Bereans  are  commended  for 
Jearching  the  JcriptnreSy  and  making  them  the  rule, 

I  anlwer  ;  ^lliat  the  fcriptures  either  are  the  Anfw.  !• 
principal  or  only  rule,  will  not  at  all  follow  from 
this  ;  neither  will  their  fearchingthe  fcriptures,  or 
being  commended  for  it,  infer  any  fuch  thing :  for 
we  recommend  and  approve  the  ufe  of  them  in 
that  refpeA  as  much  as  any  ;  yet  will  it  not  fol- 
low, that  we  affirm  them  to  be  the  principal  and 
only  rule. 

Secondly,  It  is  to  be  obferved  that  thefe  were  Anfw.  2. 
t\\e.JewsoiBerea,to  whom  thefe  fcriptures,  which 
were  the  law  and  the  prophets,  were  more  parti-  The  Bereans 
cularly  a  rule  ;   and  the  thing  under  examination  fjnpJ'uTel"^^ 
was,  whether  the  birth,  life,  works,  and  fufferings  makesthcmnot 
of  Chrift,  did  anfwer  to  the  prophecies  that  went  to^t°y  doahnes 
before    of  him  ;  fo    that   it   Vv-as  mod  proper  for 
them,  being  Jews,    to  examine  the  apolHe's   doc- 
trine by  the  fcriptures  ;  feeing  he  pleaded  it  to  be 
a  fulfilling  of  them.     It  is  faid  neverthelefs,  in  the 
firfl:  place,  That  they  received  the  word  with  chear- 
fulnejs  ;  and  in  the  fecond  place,  They  Jearched  the 
fcriptures:  not  that  they  fearched  the  fcriptures, 
and  then  received  the  word ;  for  then  could  they 
not  have  prevailed  to  convert  them,  had  they  not 
lirfh  minded  the  word  abiding  in  them,  which  opened 
their  underftandings  ;  no  more  than  the  Scribes  and 
PharifeeSy  who  (as  in  the  former  objedion  we  ob- 
ferved) fearched  the  fcriptures,  and  exalted  them, 
and  yet  remained   in  their  unbelief,  becaufe  they 
had  not  the  word  abiding  in  them. 

But  laftly,    If  this  commendation  of  the  Jewift)  AnCw.  q. 
Bereans  might  infer,  that  the  fcriptures  were  the 
only  and  principal  rule  to  try  the  apoftles  do<ftrine 


90  P  R  O  P  O  S  I  T  I  O  N     m. 

by,  what  fhould  have  become  of  the  Gentiles  ? 
How  fhould  they  ever  have  come  to  have  received 
the  faith  of  Chrift,  who  neither  knew  the  fcrip- 
tures,  nor  believed  them  ?  We  fee  in  the  end  of 
the  fame  chapter,  how  the  apoftle,  preaching  to 
The  Athenians  the  y^//6m(2» J,  took  another  method,  and  dired;ed 
inftanced.  them  to  fomewhat  of  God  within  Xhtm^Qlwt?,,  that 
they  might /e-e"/  after  him.  He  did  not  go  about  to 
profelyte  them  to  the  Jewi/Jj  7-eligion,  and  to  the 
belief  of  the  law  and  the  Prophets,  and  from  thence 
to  prove  the  coming  of  Chrift  ;  nay,  he  took  a 
nearer  way.  Now  certainly  the  principal  and  only 
rule  is  not  different ;  one  to  the  Jews,  and  another 
to  the  Gentiles  ;  but  is  imiverjal,  reaching  both  : 
though  fecondary  and  fubordinate  rnles  and  means 
may  be  various,  and  diverfly  luited,  according 
as  the  people  they  are  ufed  to  are  ftated  and  cir- 
cumftantiated  :  even  fo  we  fee  that  the  apoftle  to 
the  Athenians  ufed  a  teftimony  of  one  of  their  own 
poets,  which  he  judged  would  have  credit  with 
them  ;  and  no  doubt  fuch  tcftimonies  whofc 
authors  they  efteemed,  had  more  weight  with 
them  than  all  the  fayings  of  Mcjes  and  the 
prophets,  whom  they  neither  knew  nor  would 
have  cared  for.  Now  becaufe  the  apoftle  ufed 
the  teftimony  of  a  poet  to  the  Athenians,  will  it 
therefore  follow  he  made  that  the  principal  or  only 
rule  to  try  his  doftrine  by  ?  So  neither  will  it  fol- 
low, that  though  he  made  ufe  of  the  fcriptures 
to  the  Jews,  as  being  a  principle  already  believed 
by  them,  to  try  his  do(5trine,  that  from  thence  the 
fcriptures  may  be  accounted  the  principal  or  only 
rule. 

§.  IX.  The  laft,    and  that  which  at  firft  view 
feems  to  be  the  greateft  objection,  is  this  : 
Obi.  4.  If  the  Jcripture  be  not  the  adequate,  principal,    and 

only  rule,  then  it  would  follozv  that  the  Jcripture  is  not 
complete,  nor  the  canon  filed ;  that  if  men  be  now 
immediately  led  and  ruled  by  the  Spirit^  they  may  add 


0/  /i?^    Sc  R  I  P  T  U  R  E  S  .  9 1 

new  Jcriptures  of  equal  authority  with  the  old;  where- 
as every  one  that  adds  is  ctirjed:  yea,  what  ajfurancc 
have  we,  but  at  this  rate  every  one  may  bring  in  a  new 
go/pel  according  to  his  fancy  f 

The  dangerous  confequences  infinuated  in  this  ^^'^^^V", 
objection  were  fully  anfwered  in  the  latter  part  of 
the  laft  propofition,  in  what  was  faid  a  little  be- 
fore, offering  freely  to  difclaim  all  pretended  re- 
velations contrary  to  the  fcriptures. 

But   if  it  be  urged,   fhat  it  is  not  enough  to  deny  Qbieft 
thefe   confequences i   if  they   naturally  follow  from  your 
do  Brine    of  immediate  revelation,    and    denying    the 
fcripture  to  be  the  only  rule  ; 

I  anfwer;  We  have  proved  both  tliefe  dotSlrines  Anfw.  i. 
to  be  true  and  neceffary,  according  to  the  fcrip- 
tures themfelves  ;  and  therefore  to  fallen  evil  con- 
fequences upon  them,  which  we  make  appear  do 
not  follow,  is  not  to  accufe  us,  but  Chrift  and  his 
apoflles,  who  preached  them. 

But  Secondly,  We  have  fliut  the  door  upon  all  Anfw.  2, 
fuch  doftrine  in  this  very  pofition  ;  affirming,  That 
the  fcriptures  give  a  full  and  ample  teftirnony  to  all 
the  principal  doofrines  of  the  Chrifiian  faith.  For 
we  do  firmly  believe  that  there  is  no  other  gofpel 
or  doulrine  to  be  preached,  but  that  which  was 
delivered  by  the  apoflles  ;  and  do  freely  fubfcribe 
to  that  faying,  het  him  that  prtacheth  any  other 
gofpel,  than  that  which  hath  been  already  preached 
by  the  apoflles^  and  according  to  the  fcriptures,  be 
accurfed. 

So  we  diftinguifli  betwixt  a  revelation  of  a  new  a  new  revcia. 
gofpel,  and  ne-iv  dotlrines,  and  a  new  revelation  o'^^'^f^fl^^^^:^^ 
t\\c  good  old  gofpel  2.nd.  do5lrines  ;  the  lafl  we  plead 
for,  but  the  firfl  we  utterly  deny.  For  we  firmly 
believe,  That  no  other  foundation  can  any  man  lay, 
than  that  which  is  laid  already.  But  that  this  reve- 
lation is  neceffary  we  have  already  proved  ;  and 
this  diflinftion  doth  fufficiently  guard  us  againft 
the  hazard  infinuated  in  the  objection, 

O 


92  p  R  o  p  o  s  I  T  I  o  N   nr. 


Books 


^^j  ^^'      As  to  the  fcriptiires  being  2i  filled  canen,  I  fee  no 

neceffity  of  believing  it.  And  if  thefc  men,  that 
believe  the  fcriptures  to  be  the  only  rule,  will  be 
confident  with  their  own  do6lrine,they  muil;  needs 
be  of  my  judgment  ;  feeing  it  is  fmiply  impolTible 
to  prove  the  canon  by  the  fcriptures.  For  it  can- 
not be  found  in  any  book  of  the  fcriptures,  that 
thefe  books,  and  jufl:  thefe,  and  no  other,  are  ca- 
nonical, as  all  are  forced  to  acknowledge  5  how 
can  they  then  evite  this  argument  ? 

That  which  cannot  be  proved  by  fcripture  is 
no  neccelfary  article  of  faith. 

But  the  canon   cf  the  fcripture  ;  to  wit,   that 
there  arc  fo  many  books  precifely,  neither  more 
or  Isfs,  cannot  be  proved  by  fcripture  : 
,,,  .   ^  Therefore,   it  is  no  necelTary  article  of  faith. 

'^J  <-  •  -•  If  they  fliould  allege  ;  That  the  admitting  of  any 
other  books  to  he  now  ivritten  by  the  fame  Spirit  might 
infer  the  admij/ion  of  new  doBrines  ; 

I  deny  that  confequcnce  ;  for  the  principal  or 
fundamental  dodrincs  of  the  Chriftian  religion 
are  contained  in  the  tenth  part  of  the  fcripture  ; 
but  it  will  not  follow  thence  that  the  reft  are  im- 
pertinent or  ufelefs.  If  it  fliould  pleafe  God  to 
bring  to  us  any  of  thofe  books,  which  by  the  injury 
of  time  are  loft,  which  are  mentioned  in  the  fcrip- 
.Sooks  loft.  ture  ;  as,  'The  Prophesy  o/"  Enoch  ;  the  book  of '^2i- 
tlian,  &c.  or,  the  Third  EpiJileofPml  to  the  Co- 
rinthians  ;  I  fee  no  reafon  why  we  ought  not  to 
receive  them,  acd  place  them  with  the  reft.  That 
which  difpleafeth  me  is,  that  men  ftiould  firft  af- 
firm that  the  icripture  is  the  only  and  principal 
rule,  and  yet  make  a  great  article  of  faith  of  that 
which  the  fcripture  can  give  us  no  light  in. 

As  for  inftance  :  How  ftiall  a  Proteftant  prove  by 
fcripture,  to  fuch  as  deny  the  Epiftle  of  J'^WZ'^J  to 
be  autlicntick,    that  it  ouglit  to  be  received  I 

Firft,  If  he  would  fay,  Becaufe  it  contradi^s  not 
the  refl  (belides  that  there  is  no  mention  of  it  in 


Of  the  Scriptures.  ^3 

any  of  the  rcil:)  perhaps  thefe  men  think  it  doth 
contradict;  Paul  in  relation  tofaiih  and  works.  But, 
if  that  fliould  be  granted,  it  would  as  well  follow, 
that  every  writer  that  contradids  not  the  fcrip- 
ture,  fliould  be  put  into  the  canon;  and  by  this 
means  thefe  men  fall  into  a  greater  abfurdity  than 
they  fix  upon  us  :  for  thus  they  would  equal 
every  one  the  writings  of  their  own  feft  with  the 
fcriptures  ;  for  I  fuppofe  they  judge  their  own  con- 
feflion  of  faith  doth  not  contradict  the  fcriptures  : 
Will  it  therefore  follow  that  it  fliould  be  bound 
up  with  the  bible  ?  And  yet  it  fcems  impoflible, 
according  to  their  principles,  to  bring  any  better 
argument  to  prove  the  Epiflle  of  James  to  be  whether  ihe 
authentic.  There  is  then  this  unavoidable  neccf-  jamea\°eau- 
lity  to  fay.  We  know  it  by  the  fame  vSpirit  trom  I'lentic,  and 
v/hich  it  was  written  ;  or  otherwife  to  flep  back  to  u  ? 
Rome,  and  fay.  We  know  by  tradition  that  the 
church  hath  declared  it  to  be  canonical ;  and  the 
church  is  infallible.  Let  them  find  a  mean,  if 
tiiey  can.  So  that  out  of  this  objecT;ion  we  fliall 
draw  an  unanfwerable  argument  ad  hominem,  to 
our  purpofe. 

That  which  cannot  afFure  me  concerning  an  ar- 
ticle of  faith  neceffary  to  be  believed,  is  not  the 
primary,  adequate,  only  rule  of  faith,  i^c. 

Therefore,  i^c. 

I  prove  the  affumption  thus  : 

That  which  cannot  aflure  me  concernino-  the 
canon  of  the  fcripture,  to  wit,  that  fuch  books  are 
only  to  be  admitted,  and  the  yJpccrypha  excluded, 
cannot  afFure  me  of  this. 

Therefore,  ^c. 

And  Laftly,  As   to  thefe  words.   Rev,  xxii.  18.  Objcft.  3. 
^hal  if  any  man  fo all  add  unto  theje  things,    God  fljall 
add  unto  him  the  plagues  that  are  written  in  this  hook : 
I  defirc  they  will  fliew  me  hov/  it  relates  to  any  thing  Anfw. 
cHe  than  to  that  particular  prophecy.    It  faith  not 
No-iv  the  canon  of  the  fcripture  is  filed  up  ^  no  man  is 


94  P  R  O  P  O  S  I  T  I  O  N     IV. 

to  write  more  from  the  Spirit  ;  yea,  do  not  all  confefs 
that  there  have  been  prophecies  and  true  prophets 
lince  ?  The  Papifis  deny  it  not.  And  do  not  the 
Protejiants  affirm,  that  John  Has  prophefied  of  the 
reformation  ?  Was  he  therefore  curfed  ?  Or  did  he 
,     .  therein  evil  ?  I  could  give  many  other  examples. 

What  It  means  r-    rr~    i  ^         -,  r-i-r-.  ^        r 

to  add  to  the  confelfed  by  themielves.  But,  moreover,  the  lame 
fcnptLires.  ^^^^  -^^  cfFed  commanded  long  before,  Prov.  xxx.  6'. 
^dd  thou  not  unto  his  words ^  lejl  he  reprove  thee,  and 
thou  he  found  a  liar :  Yet  how  many  books  of  the 
prophets  were  written  after  ?  And  the  fame  was 
faid  by  Mo/es,  Deut.  iv.  2.  Tejkall  not  add  unto  the 
word  which  I  command  you  ;  neither  jhall  ye  diminifh 
aught  from  it.  So  that,  though  we  fliould  extend 
that  of  the  revelation  beyond  the  particular  pro- 
phecy of  that  book,  it  cannot  be  underftood  but 
of  a  new  gofpel,  or  new  doftrines,  or  of  reflrain- 
ing  man's  fpirit,  that  he  mix  not  his  human  words 
with  the  divine  ;  and  not  of  a  new  revelation  of  the 
old,   as  wc  have  faid  before. 


PROPOSITION     IV. 

Concerning  the  Condition  of  Man  in  the  Fall. 

All  Adam\  pofterity,  or  mankind,  both  Jews  and 
Gentiles,  as  to  the  firft  Adam,  or  earthly  man,  is 
fallen,  degenerated,  and  dead  ;  deprived  of  the 
Rom. 5.  1215.  fenfation  or  feeling  of  this  inward  teflimony  or 
feed  of  God  :  and  is  fubjeft  unto  the  power,  na- 
ture, and  feed  of  the  ferpent,  which  he  foweth  in 
mens  hearts,  wliilc  they  abide  in  this  natural  and 
corrupted  eilate  :  from  whence  it  comes,  that  not 
only  their  words  ?.nd  deeds,  but  ail  their  imagina- 
tions, are  evil  perpetually  in  the  fight  of  God,  as 
proceeding  from  this  depraved  and  wicked  feed. 
Man  therefore,  as  he  is  in  this  ftate,  can  know 
nothing  aright  3  yea,   his  thoughts  and  concept 


Of  Ma  n  in  the  Fall.  95- 

tions  concerning  God  and  things  fpiritiial,  until 
he  be  disjoined  from  this  evil  ieed,  and  united 
to  the  Divine  Light,  are  unprofitable  both  to 
himfelf  and  others.  Hence  are  rejected  the  So- 
cinian  and  Pelagian  errors,  in  exalting  a  natural 
light ;  as  alfo  of  the  Papijls,  and  moll  ProteJiantSy 
who  affirm,  That  man,  without  the  true  grace  of 
God,  may  be  a  true  minifier  of  the  gofpel.  Never- 
thelefs,  this  feed  is  not  imputed  to  infants,  until 
by  tranfgreffion  they  aftually  join  themfelves 
therewith  5  for  they  are  by  nature  the  children  of 
ivrath,  who  walk  according  to  the  -power  of  the  Eph.  o; 
prince  of  the  air,  the  Jpirit  that  noiv  xvorketh  in 
the  children  of  dif obedience ,  having  their  conver- 
fation  in  the  lulls  of  the  flelh,  fulfilling  the  de- 
fires  of  the  fleili,  and  of  the  mind. 

S  •  ^-  TTITHERTO  we  have  difcourfed  how  the 
_£j_   true  knowledge  of  God  is  attained  and 
preferved ;  alfo  of  what  ufe  and  fervice  the  holy 
fcripture  is  to  the  faints. 

We  come  now  to  examine  the  flat e  and  condition 
of  man  as  he  flands  in  the  fall ;  what  his  capacity 
and  power  is  ;  and  how  far  he  is  able,  as  of  himjelf, 
to  advance  in  relation  to  the  things  of  God,  Of  this 
v/e  touched  a  little  in  the  beginning  of  the  fecond 
propofition  ;  but  the  full,  right,  and  thorough  un- 
derftanding  of  it  is  of  great  ufe  and  fervice;  becaufe 
from  the  ignorance  and  altercations  that  have  been 
about  it,  there  have  arifen  great  and  dangerous 
errors,  both  on  the  one  hand  and  on  the  other. 
While  fome  do  fo  far  exalt  the  light  of  nature, 
or  the  faculty  of  the  natural  man,  as  capable  of 
himfelf,  by  virtue  of  the  inward  will,  faculty, 
light  and  power,  that  pertains  to  his  nature,  to 
follow  that  which  is  good,  and  make  real  progrefs 
towards  heaven.  And  of  thefe  are  the  Pelagians, 
and  Semi-Pelagians  of  old  ;  and  of  late  the  SccinianSy 
and  divers  otliers  among  the  Papifts.  Others  agaia 


96  PROPOSITION     IV. 

will  needs  run  into  another  extreme  (to  whom 
Augiuune's  Aiigufiinc ,  among  thc  ancients,  firfl  made  way  in 
!»gius!  his  declining  age,  through  the   heat  of  his   zeal 

againfi:  Felaglus)  not  only  confcAiing  man  unca- 
pabie  of  himfelf  to  do  good,  and  prone  to  evil ; 
but  that  in  his  very  mother's  wn^mb,  and  before 
he  commits  any  atStual  tranlgrellion,  he  is  conta- 
minate with  a  real  guilt,  whereby  he  dcfcrves 
eternal  death  :  in  which  refpeft  they  are  not  afraid 
to  affirm.  That  many  'poor  infants  are  eternally^ 
damned,  and  for  ever  endure  the  torments  of  hell. 
Therefore  the  God  of  truth,  havinp-  now  again 
revealed  his  truth  (that  good  and  even  way)  by 
his  own  Spirit,  hath  taught  us  to  avoide  both  thefe 
cxtrcams. 

That  then  which  our  propofition  leads  to  treat 
of  is, 
^'       Firfl,   WJjat  the  condition   of  man  is  in  the  fall ; 
and  how  far  imcafable  to  meddle  in  the  things  of  God. 
^'       And  Secondly,    That  God  doth  not  impute  this  evil 
to  infants,  until   they  aSiually  join  with  it:  that  fo, 
by  aflablifhing  the  truth,    we  may   overturn  the 
errors  on  both  parts. 
in.        And  as  for  that  Third  thing  included  in  the  pro- 
pofition itfelf  concerning  thefe  teachers  which  want 
the  grace  of  God,   we  fhall  refer  that  to  the  tenth 
propofition,  where  the  matter  is  more  particularly 
handled. 
Parti.  §  .  n.  Asto  the  firft,  not  to  dive  into  the  many 

curious  notions  which  many  have  concerning  the 
Adam's  fjii.  condition  of  Adam  before  the  fall,  all  agree  in  this, 
That  thereby  he  came  to  a  very  great  lofs,  not 
only  in  the  things  which  related  to  the  outward 
man,  but  in  regard  of  that  true  fellowfiiip  and 
communion  he  had  with  God.  This  lofs  was  figni- 
ficd  unto  him  in  the  command,  For  in  the  day  thou 
eatef  thereof,  thou  Jhalt  furely  die,  Gen.  ii.  17. 
This  death  could  not  be  an  outward  death,  or 
the   difTolutioii  of  the  outward  man  ;  for  as   to 


0/ Mam  in  the  Fall.  ^y 

that,  he  did  not  die  yet  many  hundred  years  after  ; 

fo  that  it  mult  needs  relpcvft  his  Tpiritual  life  and 

communion  with  God.     The  confequence  of  thir> 

fall,  befides  that  which  relates  to  the  fruits  of  the 

earth,  is  alfo  exprefled,  Gen.  iii.  24.     So  he  drove 

out  the  man ,  and  placed  at  the  eajl  of  the  garden  of 

Eden  cherubimsy   and  a  flaming  fword,   which  turned 

every  way,  to  keep  the  way  of  the  tree  of  life.     Now 

whatfoever    literal   fignification  this    may   have. 

we  may  fafely  afcribe  to  this  paradife  a  myilica! 

fignification,   and  truly   account  it  that   fpirituai 

communion  and  fellowfhip,  which  the  faints  obtain 

with  God  by  Jefus  Chrift  ;  to  whom  only  thefc 

cheruhims  give  way,   and  unto  as  many   as  enter 

by  him,  who   calls  himfelf  the    Door.     So  that,  cribedto a.  *' 

though  we  do  not  afcribe  any  whit  o^  Jdam's  guilt  ^^am's  pofterity 

to  men,  until  they  make  it  theirs  by  the  like  acls 

of  difobedience  ;  yet  we  cannot  fuppofe  that  men, 

who  are   come  of  Adajn  naturally,   can  have  any 

good  thing   in  their  nature,    as  belonging  to  it  ; 

which  he,  from  whom  they  derive  their  nature, 

had  not  himfelf  to  communicate  unto  them. 

If  then  we  may  affirm,  that  Adam  did  not  retain 
in  his  nature  (as  belonging  thereunto)  any  will  or 
light  capable  to  give  him  knowledge  in  fpirituai 
things,  then  neither  can  his  pofterity  :  for  what- 
foever real  good  any  man  doth,  it  proceedetli  not 
from  his  natare,  as  he  is  man,  or  the  fon  oi  Adam  ; 
but  fj-om  the  feed  of  God  in  him,  as  a  new  vifitation 
of  life,  in  order  to  bring  him  out  of  this  natural 
condition  :  fo  that,  though  it  be  in  him ^  yet  it  is 
not  of  him  ;  and  this  the  Lord  himfelf  witnelTed, 
Gen,  vi.  5.  whtn'e  it  is  faid,  \\Qjaw  that  every  ima- 
gination of  the  hhoiights  of  his  heart  was  only  evil 
continually  :  which  words  as  they  are  very  pofitive, 
fo  are  they  very  comprelienfive.  Obferve  the  em-  Every  imagina- 
phafis  of  them  ;  PYrft,  There  is  every  imagination  [[TaUnm''\J'^' 
of  the  thoughts  of  hiy  heart  ;  fo  that  this  admits  of  «^''' 


r,8  P  Pv  O  P  O  S  I  T  I  O  N     IV. 

no  exception  of  any  imagination  of  the  thoughts 
of  his  heart.  Secondly,  Is  only  evil  continually  ; 
it  is  neither  mjome  part  evil  continually ,  nor  yet 
only  evil  at  feme  times  ;  but  both  only  evil,  and 
always  and  continually  evil ;  which  certainly  ex- 
cludes any  good,  as  a  proper  eifed;  of  man's  heart 
naturally  :  for  that  which  is  only  evil,  and  that 
always ,  cannot  of  its  own  nature  produce  any  good 
thing.  The  Lord  exprefTed  this  again  a  little  after, 
chap.  viii.  21.  The  imagination  of  mans  heart  is  evil 
from  his  youth.  Thus  inferring  how  natural  and 
proper  it  is  unto  him  ;  from  which  I  thus  argue  ; 

If  the  thoughts  of  man's  heart  be  not  only  evil, 
but  always  evil ;  then  are  they,  as  they  fimply 
proceed  from  his  heart,  neither  good  in  part, 
nor  at  any  time. 

But  the  firft  is  true  ;   therefore  the  laft. 
Again, 

If  man's  thoughts  be  always  and  only  evil,  then 
are  they  altogether  ufelefs  and  ineifeftual  to  him 
in  the  things  of  God. 

But  tne  firfl  is  true  ;  therefore  the  lad. 
The  heart  of  Secondly,  This  appears  clearly  from  that  fa5ang 
man  deceitful  oftlie  prophct  Jercjniah,  chap.  xvii.  9.  The  heart  is 
deceitful  above  all  things,  and  defperately  wicked.  For 
who  can  with  any  colour  of  reafon  imagine,  that 
that  which  is  fo  hath  any  power  of  itfelf,  or  is  in 
any  wife  fit,  to  lead  a  man  to  righteoufaefs,  where- 
unto  it  is  of  its  own  nature  dired:ly  oppofite  ? 
This  is  as  contrary  to  reafon,  as  it  is  impolfible  in 
nature  that  a  ftone,  of  its  own  nature  and  proper 
motion,  fliould  fly  upwards  :  for  as  a  ftone  of 
its  own  nature  inclineth  and  is  prone  to  move 
downwards  towards  the  center,  lb  the  heart  of 
man  is  naturall  prone  and  inclinC^d  to  evil,  fome 
to  one,  and  fome  to  another.  From  this  then  I 
alfo  thus  argue  ; 


0/ Man  in  /i?^  Fall.  99 

That  which  is  deceitful  abovs  all  things ^  and  dej~ 
■perately  zvicked,  is  not  fit,  neither  can  it  lead  a  man 
aright  in  things,   that  are  good  and  honeft. 

But  the  heart  of  man  is  fuch  : 

Therefore,  ^c. 

But  the  apoflle  Paul  defcribeth  the  condition  of  j^^^     ^^ 
men  in  the  fall  at  large,  taking  it  out  of  the  Pfalm-  I'la.  m-  3- 
iji.     'There  is  none  righteohs^  no  not  one:    Then  zV  ^  ^^' *'  ''' 
none  that  underjlandeth,  there  is  none  that  Jceketh  af- 
ter God.   They  are  all  gone  out  of  the  ivay^  they  are  al- 
together become  itnpr  oft  able  ;   there  is  none  that  doth 
good,    no   not  one.      Their  throat  is  an  open  fepulchrcy  Man's  eftatf  io 
with  their  tongues  they  have  ufed  deceit,  the  poifon  oy"'^^*^'^* 
ajps  are  under  their  lips :  isohofe  mouths  are  full  of  cur- 
fing  and  bitternefs.     Their  feet  are  fwif-  to  Jhed  blood  ; 
deftru5lion  and  mifery  are  in  their   ways:  and  the 
way   of  peace  have   they  not  known.      There  is  no 
fear  of  God  before   their  eyes.     What   more  pofi- 
tive  can  be  fpoken  \  He  feemeth  to  be  particularly 
careful  to  avoid  that  any  good  fhould  be  afcribed 
to  the  natural  man  ;  he  fliews  how  he  is  polluted 
in  all  his  ways  ;  he  fliews  how  he  is  void  of  rightc- 
oufnefs,    of  underflanding    of  the  knowledge  of 
God  ;  hov/  he  is  out  of  the  way,   and  in  fliort  un- 
profitable ;   than  which  nothing  can  be  more  fully 
laid  to  confirm  our  judgment  :  for  if  this  be  the 
condition  of  the  natural  man,   or  of  the  man  as  Ijc 
ftands  in  the  fall,  he  is  unfit  to  make  one  right  itep 
to  heaven. 

If  it  be  faid.   That  is  not  fpoken  of  the  condition  <:/Objet.T:. 
man  in  general  ;  but  only  of  fome  particulars^  or  at 
the  leaf  that  it  comprehends  not  all ; 

The  text  Iheweth  the  clear  contrary  in  the  fore-  Anfw. 
going  verfes,  where  the  apoflle  takes  in  himfelf,  as 
he  flood  in  his  natural  condition.  What  thenf  Are 
we  better  than  they  '^  No, in  no  wife;  for  we  have  before 
proved  both  Jews  and  Gentiles,  that  they  are  all  under 
fin,  as  it  is  written :  and  fo  he  goes  on  ;  by  whicli  it 
is  manifcft:  that  he  fpeaks  of  mankind  in  general. 
P 


loo  P  K  O  P  O  S  I  T  I  O  N    IV. 

Obje(n:.  If  they  object:  that  which  the  fame  apoftle  faith 

in  the  foregoing  chapter,  ver.  14.  to  wit,  That 
the  Gentiles  do  by  nature  the  things  contained  in  the 
law,  and  Jo  conjequently  do  by  nature  that  which  is 
good  and  acceptable  in  the  fight  of  God  ; 

Anfw.  1 .  I  anfwer ;  This  nature  muft  not,  neither  can 
be  underflood  of  man^s  own  nature,  which  is  cor- 
rupt and  fallen  ;  but  oi\\\t ffiritual  nature,  which 
proceedeth  from  the  feed  of  God  in  man,  as  it  rc- 
ceiveth  a  new  vifitation  of  God's  love,  and  is 
quickened  by  it :  which  clearly  appears  by  the  fol- 

By  what   na- lowing  words,    wliere  lie  faith,   Thefe  not  having  a 

Gentiksdid     ^^"^    (^*  ^'   outwardly,    are  a  law  unto  themf elves; 

do  the  which  JJoews  the   work  of  the  law  written   in   their 

IhiTwf  hearts,  Thefe  acTis  of  theirs  then  are  an  effed  of 
the  law  written  in  their  hearts  ;  but  the  fcripture 
declareth,  that  the  writing  of  the  law"  in  the  heart 
is  a  part,  yea  and  a  great  part  too,  of  the  new 
covenant  difpenfation,  and  fo  no  confequence  nor 
part  of  man's  nature. 

Aniw.  2 .  Secondly,  If  this  natnre  here  fpoken  of  could  be 
underflood  of  man's  own  nature,  which  he  hath 
as  he  is  a  man,  then  would  the  apoflle  unavoidably 
contradict  himfelf ;    fince  he  eHewhere  pofitively 

The  natural      declares,    That  the  natural  man  difcerneth   not  the 

'^^^f^'""'^'''"  things  of  God,  nor  can.  Now  I  hope  the  law  of 
God  is  among  the  things  of  God,  efpecially  as  it  is 
written  in  the  heart.  The  apoflle,  in  the  viith  chap, 
of  the  fame  epiftle,  faith,  vcrle  12.  that  the  law 
is  holy,  jiift,  and  good;  and  verfe  14.  the  law  is 
Jpiritual,  hut  he  is  carnal.  Now  in  v/hat  refpeft 
is  he  carnal,  but  as  he  flands  in  the  fall  unrege- 
nerate  ?  Now  what  inconfiftency  would  here  be, 
to  fay,  That  he  is  carnal,  and  yet  not  fo  of  his 
own  nature,  feeing  it  is  from  his  nature  that  he 
is  fo  denominated  ?  We  fee  the  apoflle  contra- 
diflinguifheth  the  law  as  fpiritual,  from  man's  na- 
ture as  carnal  and  fmful.     Wherefore,    as  Chrifl 

Mat.  7.  16.    faith,There  can  no  grapes  bee  xpeded  from  thorns, 


0/ Man  in  the  Fall.  loi 

nor  figs  of  thiftles  ;  fo  neither  can  the  fulfilling  of 
the  law,  which  is  fpiritual,  holy,  and  juft,  be  ex- 
peeled  from  that  nature  which  is  corrupt,  fallen, 
and  unregenerate.  Whence  we  conclude,  with 
good  rcalbn,  that  the  nature  here  fpoken  of,  by 
which  the  Gentiles  are  faid  to  have  done  the  ^^-'^^^^«J' The  Gc'uii?i 
contained  in  the  law,  is  not  the  common  nature  o/"fpiiituai  nature 
men  ;  but  that  fpiritual  nature  that  arifeth  from  the  iaw°'"° 
works  of  the  righteous  and  fpiritual  law  that  is 
written  in  the  heart.  I  confefs  they  of  the  other 
extreme,  when  they  are  prefFcd  with  this  teitimony 
by  the  Socinians  and  Pelagians,  as  well  as  by  us 
when  wc  ufethis  fcripture,  to  fliew  them  how  fome 
of  the  heathens,  by  the  light  of  Clu'ift  in  their  heart, 
came  to  be  faved,  are  very  far  to  feek  ;  giving  this 
anfwer,  That  there  were  fome  reliques  of  the  heaven- 
ly image  left  in  Adam,  by  which  the  heathens  could 
do  fome  good  things .  W^hich,  as  it  is  in  itfelf  with- 
out proof,  fo  it  contradicts  their  own  aifertions 
elfcwhere,  and  gives  away  their  caufe.  For  if 
thefe  reliques  were  of  force  to  enable  them  to  ful- 
fil the  righteous  law  of  God,  it  takes  away  the  ne- 
ceflity  of  Chrift's  coming  ;  or  at  leafl  leaves  them 
a  way  to  be  faved  witliouthim  ;  unlefs  they  will  fay 
(which  is  worft  of  all)  'That  though  they  really  fulfil- 
led the  righteous  law  of  God,  yet  God  damned  them,  be- 
caufe  of  the  want  of  that  particular-knowledge,  i^hilehe 
himfelf  with-held  all  means  of  their  coming  to  him 
from  them  ;  but  of  this  hereafter. 

§ .  III.  I  might  alfo  here  ufe  another  agument 
from  thefe  words  of  the  apoftle,  i  Cor.  ii.  where  he 
fo  pofitively  excludes  the  natural  man  from  an  un- 
derfl;anding  in  the  things  of  God  ;  but  becaufe  I 
have  fpoken  of  that  fcripture  in  the  beginning  of 
the  fecond  propofition,  I  will  here  avoid  to  repeat 
M'hat  is  there  mentioned,  referring  thereunto  :  yet  SociniansrxaU. 
becaufe  the  Socinians  and  others,  who  exalt  the  ^'^^^,^'_j',^j3J'^'j^j, 
light  of  the  natural  man,  or  a  natural  light  in  man, 


I 


I02  PROPOSITION     IV. 

*An'equam     ^^  objcft  againft  this  fcripture,  I  fliall  remove  it 

proorediar.      beforc  I  procced* . 

Object.  They  lay,   The  Greek  word  '^v^fy^oT  ought   to  he 

tranjlated  animal,  and  not  natural ;  elje^  lay  they, 
it  •luoiild  have  been  ipv^tKU  From  which  they  feek 
to  infer,  that  it  is  only  the  animal  man,  and  not  the 
rational,  that  is  excluded  here  from  difcerning  the 
things  of  God.  Which  Jhift,  without  diiputing 
about  the  word,  is  eafily  refuted  ;  neither  is  it  any- 
wife  confiflent  with  the  fcope  of  the  place.     For 

A-nfw.  I.       Firil,   The   animal  life  is   no    other  than   that 

The  animal     which  man  hath  in  common  with  other  living  crea- 

man  IS  the  lame  .  ,         Tm  i 

\Mth  natural,  turcs  ;  tor  as  he  is  a  mere  man,  he  diners  no  other- 
wife  from  beads  than  by  the  rational  property. 
Now  the  apoftle  deduceth  his  argument  in  the 
foregoing  verfes  from  this  ftmile  ;  That  as  the 
things  of  a  man  cannot  he  knoizm  but  by  thefpirit  of  a 
many  fo  the  things  of  God  no  man  knoweth  but  by 
the  Spirit  of  God.  But  I  hope  thefe  men  will  con- 
fefs  unto  me,  that  tne  things  of  a  man  are  not  known 
by  the  animal fpir it  only,  i.  e.  by  that  which  he  hath 
in  common  wdth  the  beafts,  but  hy  th^  rational 'y 
io  that  it  mull:  be  the  rational  that  is  here  under- 
ftood.  Again,  the  alTumption  fnews  clearly  that 
the  apoftle  had  no  fuch  intent  as  thefe  mens  glofs 
would  make  him  have,  viz.  So  the  things  of  God 
knozveth  no  man,  but  the  Spirit  of  God.  According 
to  their  judgment  he  fliould  have  faid,  T^he  things  of 
God  kno'jjeth  no  man  by  his  animal  fpirit,  but  by  his 
rational  Jpirit :  for  to  fay,  the  Spirit  cf  God,  here 
fpoken  of,  is  no  other  than  the  rational  fpirit  of 
man,  w^ould  border  upon  blafphemy,  iince  they  are 
fo  often  contra-diftinguiihed.  Again,  going  on, 
he  faith  not  that  they  are  rationally,  hut  fpiritually 
difcerned-:  ^  \* 

Anfw.  2.  Secondly,  The  apoftle  throughout  this  chapter 
fhews  how  the  wifdom  of  man  is  unfit  to  judge 
of  the  things  of  God,  and  ignorant  of  them.  Now 
I  alk  thefe  men,  whether  a  man  may  be  called  a  wije 


0/ Man  in  the  Fall.  103 

TSian  from  his  an'vmal property ,  or  from  his  rational? 
i  If  from  his  rational,  then  it  is  not  only  the  animal, 
but  alfo  the  rational,   as  he  is  yet  in  the  natural  "^''^  rational 

'  J  mail  in  the  na- 

ftatc,  which  the  apoftle  exchicles  here,  and  whom  tmai  Uate  ex- 
he  contra-diftinguiOieth  fromthe-fpiritual,  ver.  15.  SrtngThe 
But  the  Jpiritual  man  jiidgeth  all  things.  This  cannot  thmgs  oi  God. 
be  faid  of  any  man  merely  becaule  rational,  or  as 
he  is  a  man,  feeing  the  men  of  the  greateft  reafon, 
if  we  may  fo  efteem  men,  whom  the  fcripture  calls 
wife,  as  were  the  Greeks  of  old,  not  only  may  be, 
but  often  are  enemies  to  the  kingdom  of  God  ; 
while  both  the  preaching  of  Chrijl  is  laid  to  be 
foolijhne/s  with  the  wife  men  cf  the  world,  and  the 
wifdom  of  the  world  is  faid  to  be  foolijlmejs  with 
God.  Now  whether  it  be  any  ways  probable 
that  cither  thefe  wife  men  that  arc  faid  to  account 
the  go/pel  foolijlonefs,  are  only  fo  called  with  reiped: 
to  their  animal  property ,  and  not  their  rational ;  or 
that  the  wijdom  that  is  foliflmcfs  with  God  is  not 
meant  of  the  rational,  but  only  the  animal  property , 
any  rational  man,  laying  afide  intereftj  may  eafily 
judge. 

§ .  IV.  I  come  now  to  the  other  part,  to  wit, 
That  this  evil  and  corrupted  feed  is  not  imputed  to  in-  [^'^'"J'^^o^'" 
fants,  until  they  aBually  join  with  it.  For  this  there  them. 
is  a  reafon  given  in  the  end  of  the  proportion  it- 
fclf,  drawn  from  Eph.  ii.  For  thefe  are  by  nature 
children  of  wrath,  who  tvalk  according  to  the  prince 
cf  the  power  of  the  air,  the  Jpirit  that  now  worketh  - 
in  the  children  of  dijohedience .  Here  the  apolllc 
gives  their  evil  v/alking,  and  not  any  thing  that  is 
not  reduced  to  ad:,  as  a  reafon  of  their  being  chil- 
dren cf  wrath.  And  this  is  fuitable  to  the  whole 
ftrain  of  the  gofpcl,  where  no  man  is  ever  threaten- 
ed or  judged  for  what  iniquity  he  hath  not  actually 
wrought :  fuch  indeed  as  continue  in  iniquity, 
and  fo  do  allow  the  fms  of  their  fathers,  God  will 
vifit  the  iniquity  of  the  fathers  upon  the  children. 


104 


PROPOSITION    IV. 


Is  it  not  ftrange  then  that  men  fnould  entertain 
an  opinion  fo  abfurd  in  itfelf,  and  fo  cruel  and  con- 
trary to  the  nature   as  well  of  God's   mercy   as 
juflice,    concerning  which  the  fcripturc  is  altoge- 
ther filent  ?     But  it  is   manifeft  that   man  hath 
invented  this  opinion  out  of  felt-love,  and  from 
that  bitter  root  from  which  all  errors  fpring  ;  for 
Theabfoiute     ^^^  Hioft  part  of  Protejlants  that  hold  this,  having, 
aecreeofeicai- as  they  fancy,   the  abjolute  decree  of  ele^ion  to  ic- 
S&^''"''  cure  them  and  their  children,  fo  as  they  cannot 
mifs  of  falvation,  they  make  no  difficulty  to  fend 
all  others,  both   old   and  young,    to    hell.     For 
whereas  felf-love,  which  is  always  apt  to  belicv^e 
^  that  which  it  defires,  poffelFeth  them  with  an  hope 

that  their  part  is  fecure,  they  are  not  folicitous 
how  they  leave  their  neighbours,  Vv^hich  are  the  far 
greater  part  of  mankind,  in  thefe  inextricable  dif- 
ficulties. The  Papijis  again  ufe  this  opinion  as  an 
art  to  augment  the  eflieem  of  their  church,  and 
reverence  of  its  facraments,  feeing  they  pretend  it 
is  waflied  away  by  baptifm  ;  only  in  this  they  ap- 
pear to  be  a  little  more  merciful,  in  that  they  fend 
not  thefe  unbaptized  infants  to  hell,  but  to  a  cer- 
tain limbus,  concerning  which  the  fcriptures  are  as 
filent  as  of  the  other.  This  then  is  not  only  not 
authorized  in  the  fcriptures,  but  c  ontrary  to  the 
exprefs  tenor  of  them.  The  apoftle  faith  plainly, 
Ro?n.  iv.  15.  Where  no  law  is,  there  is  no  tranfgrejfi- 
on.  And  again,  v.  13.  But  Jin  is  not  imputed^ 
where  there  is  no  law.  Than  which  teftimonies 
To  infants  there  there   is  nothing  more  pofitive  :  fmce  to  infants 

IS  now  law.  lo  .  ,  n      '  r      i     ^/  .^        i 

no  tranfgrefli-  there  IS  HO  law,  ieeuig  as  Inch  they  are  utterly  un- 

•"•  capable  of  it ;  the  law  cannot  reach  any  but  fuch 

as  have  in  fome  meafure  lefs  or  more  the  exercife 

of  their  underftanding,    which  infants  have   not. 

So  that  from  thence  I  thus  argue. 

kSIu  is  imputed  to  none,  where  there  is  no  law. 
But  to  infants  there  is  no  lav/ : 
Therefore  fm  is  not  imputed  to  them. 


Of  Man  in  the  Fall.  Ioj;' 

The  propofitlon  is  the  apoftle's  own  words  ;  the 
ajfimpion  is  thus  proved  : 

Thofe  who  are  under  a  phyfical  impoflibihty  of 
cither  hearing,  knowing,  or  underftanding  any  law, 
wliere  the  impofRbihty  is  not  brought  upon  them 
by  any  a<ft  of  their  own,  but  is  according  to  the 
very  order  of  nature  appointed  by  God  ;  to  fuch 
there  is  no  law. 

But  infants  are  under  this  phyfical  impoffibility  : 

Therefore,  i^c. 

Secondly,  What  can  be  more  pofitive  than  that 
o^  Ezek.  xviii.  20.  J'hejoid  that  ftnneth,  it  JJoall  die  : 
the  Jon  Jhall  not  bear  the  father'' s  iniqvity  '^    For  the  y 

prophet  here  firfl:  (heweth  what  is  the  caafe   of  ^ 

man's  eternal  death,  which  he  faith  is  \\\s  Jimiing  ; 
and  then,  as  if  he  purpofed  expreffly  to  iliut  out 
fuch  an  opinion,  he  aifures  us,  Ihe Jon  (hall  not  bear 
the  fathefs  iniquity.     From  which  I  thus  argue  : 

If  the  fon  bear  not  the  iniquity  of  his  father,  or  infants  bear 
of  his  immediate  parents,  far  lefs  lliall  he  bear  the  tranigrcffion. 
i  n  i  q uity  of  Jldam . 

But  the  fon  fliall  not  bear  the  iniquity  of  his 
father  : 

Therefore,  ^c, 

§.  V.  Having  thus  far  iliewn  how  abfurd  this 
opinion  is,  I  fliall  briefly  examine  the  reafons  its 
authors  bring  for  it. 

Firfl:,  They  fay,  Adam  was  a  'public  ferjon,  and  ObjetH:.  i, 
therefore  all  men  Jinned  in  him,  as  being  in  his  loins. 
And  for  this  they  allege  that  of  Rom.  v.  1 2 .  Where- 
fore as  by  one  man  Jin  entered  into  the  world,  and  death 
by  Jin  ;  and  fo  death  pajfed  upon  all  men,  for  that  all 
have  finned,  &cz.  Theje  lajl  words,  fay  they,  may  be 
tranjlated.  In  whom  all  have  Jinned. 

To  this  I  anfwer  :    'I'iiat  Adam  is  a  public  per-  Anfw. 

fon  is  not  denied  ;  and  that  through  him  there  is  a 

feed  of  lin  propogatcd  to  all  men,  which  in  its 

own  nature   is   finful,    and   mclines  men  to   ini- 

j  quity  ;  yet   it  will  not  follow  from   thence,  that 


lo6  P  R  O  P  O  S  I  T  I  O  N     IV. 

Infants,  who  join  not  with  this  feed,  arc  guilty. 
As  for  thefe  words  in  the  Romans^  the  reafon  of 
the  guilt  there  alleged  is,  For  that  all  have  finned. 
Now  no  man  is  faid  to  fin,  iinlefs  he  actually  fin 
in  his  own  perfon  ;  for  the  Greek  words  e^'  f  may 
very  well  relate  to  ^;,y«?®-,  which  is  the  nearelb 
antecedent  ;  fo  that  they  hold  forth,  how  that 
Adam,  by  his  fin,  gave  an  entrance  to  fin  in  the 
world:  and  Jo  death  entered  hy  fin,  ip'  s  i.  e.  upon 
which  [viz.  occafion]]  or,  in  which  fviz.  death]  all 
others  have  finned  ;  that  is,  aftaaily  in  their  own 
perfons  ;  to  wit,  all  that  were  capable  of  finning  ; 
of  which  number  that  infants  could  not  be,  the 
apofiile  clearly  fliews  by  the  following  verfe,  Sin  is 
7wt  imputed,  -where  there  is  no  law  :  and  fince,  as  is 
above  proved,  there  is  no  law  to  infants,  they  can- 
not be  here  included. 

Object.  2.  Their  fecond  objection  is  from  Pfalm  li.  y.  Be- 
hold I  zvas  Jhapen  in  iniquity,  and  in  Jin  did  my  mother 
conceive  me.  Hence,  fay  they,  //  appears  that  in- 
fants from  their  conception  are  guilty. 

Anfw.  How  they  infer  this  confequence,  for  my  part 

I  fee  not.  The  iniquity  and  fin  here  appears  to 
be  far  more  afcribable  to  the  parents  than  to  the 

Conceived  in    diji^i.     It  js  faid  indeed,  In  fin  did  my  mother  con- 

tin  anlwered.  ,  7  /•  /  •  r 

ceive  me  ;  not  my  mother  did  conceive  me  a  Jinner. 
Befides  that,  fo  interpreted,  contradicts  expreflly 
the  fcripture  before-mentioned,  in  making  chil- 
dren guilty  of  the  fins  of  their  immediate  parents, 
(for  of  Adam  there  is  not  here  any  mention)  con- 
trary to  the  plain  words,  the  f on  Jhall  not  hear  the 
father's  iniquity. 

ObjeiSl.  3.  Thirdly,  They  objeft.  That  the  wages  of  fin  is 
death  ;  and  that  feeing  children  are  f abject  to  difeafes 
and  death,  therefore  they  mujt  be  guilty  of  fin. 

Anfw.  I  anfwer.  That  thefe  things  are  a  confequence 

of  the  fall,   and  oi  Adam's  fin,  is  confefTed  ;  but 

«"n-m''a>r"  t^^^t  that  infers  necefl^arily  a  guilt  in  all  others 

iwtrtd.  that  are  fubjc«St  to  them,   is  denied.     For  though  | 


Of  Man  hi  the  Fall.  107 

the  whole  outward  creation  fuffercd  a  decay  by 
Adam\  fall,  which  groans  under  vanity  ;  accord- 
ing to  which  it  is  faid  in  Joh^  that  the  heavens  are 
not  clean  in  the  fight  of  God ;  yet  will  it  not  from 
thence  follow,  that  the  herbs,  earth,  and  trees  are 
linners. 

Next,  death,  though  a  confequent  of  the  fail, 
incident  to  man's  earthly  nature,  is  not  the  wages 
of  iin  in  the  faints,  but  rather  a  fleep,  by  which 
tlisy  pais  from  death  to  life  ;  which  is  fo  far  from 
being  troublelbme  and  painful  to  them,  as  all  real 
panilhments  for  fin  arc,  that  the  apoilles  counts 
it  gain  :  To  me,  faith  he,  to  die  is  gain,  Philip,  i. 
2  I. 

Some  are  fo  foolifh  as  to  make  an  objeftion  far-  Obied:.  4, 
ther,  faying,  That  if  Adam^s  fin  he  not  imputed  to 
thofe  who  a5lually  have  not  finned,  then  it  would  fcl- 
low  that  all  infants  arefaved. 

But  we  are  willing  that  this  fuppofed  abfurdity  Anfw. 
flioald  be  the  conlequence  of  our  doftrine,  rather 
than  that  which  it  feems  our  adverfaries  reckon 
not  abilu'd,  though  the  undoubted  and  unavoida- 
ble confequence  of  theirs,  viz.  That  many  infants 
eternally  perijh,  not  for  any  fin  of  their  ozvn,  but  only 
for  AdamV  iniquity ;  where  v/e  are  v/illing  to  let 
the  controvcrfy  flop,  commending  both  to  the  il- 
luminated underflanding  of  the  Chrijlian  reader. 

This  error  of  our  adverfaries  is  both  denied 
and  refuted  by  Zuinglins,  that  eminent  founder  of 
the  Protejlant  churches  of  Szuitzerland,  in  his  book 
De  Baptifmo,  for  which  he  is  anathematized  by  the 
council  of  Trent,  in  the  fifth  Sefiion.  \Vc  fhall  only 
add  this  information  :  'i'hat  we  confefs  then  that 
a  feed  of  iin  is  tranimitted  to  all  m.en  from  Adam., 
although  imputed  to  none,  until  by  iinning  they 
adlually  join  with  it ;  in  v/hich  feed  he  gave  occa- 
iion  to  all  to  lln,  and  it  is  the  origin  of  all  evil 
actions  and  thoughts  in  mens  hearts,  1^'  f  to  wit, 
^^virw,    as  it  is  in  Rom.  v.  i.  c.    ///  zvhich  death  all 

O 


io8  PROPOSITIONS     V.  &  VI. 

have  finned.  For  this  feed  of  fm  is  frequently  call- 
ed death  in  the  fcripture,  and  the  body  of  death  ; 
feeing  indeed  it  is  a  death  to  the  life  of  righteouf- 
nefs  and  holinefs  :  therefore  its  feed  and  its  pro- 
dud:  is  called  the  old  man^  the  old  Adam ^  in  which 
.  all  fin  is  ;  for  which  we  ufe  this  name  to  exprcfs 

Original  fin  no        ^  '  .  ^       *^  . 

fcriptuie  this   fin,   and  not  that   of  original  fm ;  of  which 

P  raicr  phrafethe  fcripture  makes  no  mention,  and  under 

which  invented  and  unfcriptural    barbarifm  this 

notion  of  imputed  Jm  to  infants  took  place  among 

Chriflians. 

PROPOSITIONS     V.  &  VI. 

Concerning  the  Universal  Redemption  by 
Christ,  and  alio  the  Saving  and  Spiritu- 
al Light,  wherewith  every  Man  is  enlighten- 
ed. 

PROPOSITION     V. 

GOD,  out  of  his  infinite  love,  who  delighteth  not 
in  the  death  of  a  finner^  hut  that  all  jhould  live 
and  he  faved,  hath  fo  loved  the  world,  that  he 
hath  given  his  only  Son  a  Light,  that  whofoever 
helieveth  in  him  jhall  hefaved,  John  iii.  i6.  who 
enlighteneth  every  man  that  cometh  into  the 
world,  John  i.  9.  and  maketh  manif eft  all  things 
that  are reprov e able,  Ephef.  v.  13.  and  teaclieth 
all  temperance, righteoufnefs, and  godlinels  ;  and 
this  Light  enlighteneth  the  hearts  ofallfora 
time,  in  order  to  falvation  ;  and  this  is  it  which 
reproves  the  fin  of  all  individuals,  and  would 
work  out  the  falvation  of  all,  if  not  refilled.  Nor 
is  it  lefs  univerfal  than  the  feed  of  fm,  being  the 
purchafe  of  his  death,  ivho  tafted  death  for  every 
man :  for  as  in  Adam  all  die,  evenfo  in  Chrifl  all 
Jhall  be  made  alive,   i  Cor.  xv.  22. 


0/ Universal  and  Saving  Light.  109 

PROPOSITION     VI. 

According  to  which  principle  or  hypothefis  all  the 
objedlions  againft  the  univerjulity  of  Chrift^s  death 
are  eafily  lolved ;  neither  is  it  needful  to  recur  to 
the  miniilry  of  angels,  and  thofe  other  miracu- 
lous means  which  they  fay  God  ufeth  to  manifefl 
the  doc'lrine  and  hiitory  of  Chriji's  pajjion  unto 
fuch,  who,  living  in  parts  of  the  world  where  the 
outward  preaching  of  the  gofpel  is  unknown, 
have  well  improved  the  firft  and  common  grace. 
For  as  hence  it  well  follows  that  fome  of  the  old 
philofophers  might  have  been  faved,  fo  alfo  may 
fome,  who  by  providence  are  caft  into  thofe  re- 
mote parts  of  the  world  where  the  knowledge  of 
the  hiftory  is  wanting,  be  made  partakers  of  the 
divine  myftery,  if  they  receive  and  refill:  not  that 
grace,  a  manifeftation  tuhereof  is  given  to  every  ^^^^^^^ 
man  to  profit  withal.  This  moft  certain  do6i:rine 
being  then  received,  that  there  is  an  evangelical 
and  fctving  light  and  grace  in  all,  the  univerfality 
of  the  love  and  mercy  of  God  towards  mankind, 
both  in  the  death  of  his  beloved  Son  the  Lord 
Jefus  Chrijly  and  in  the  manifeftation  of  the  light 
in  the  heart,  is  eftabliflied  and  confirmed,  againft 
all  the  objevSlions  of  fuch  as  deny  it.  Therefore 
Chriji  hath  tafted  death  for  every  man  ;  not  only 
for  all  kinds  of  men,  as  fome  vainly  talk,  but  for 
every  man  oi  all  kinds  5  the  benefit  of  whofe  of- 
fering is  not  only  extended  to  fuch  who  have  the 
diftin^t  outward  knowledge  of  his  death  ?inA.fuf- 
feringSy  as  the  fame  is  declared  in  the  fcriptures, 
but  even  unto  thofe  who  are  necelTarily  excluded 
from  the  benefit  of  this  knowledge  by  fome  in- 
evitable accident  ;  which  knowledge  we  willing- 
ly confefsto  be  very  profitable  and  comfortable, 
but  not  ahfolutely  needful  unto  fuch  from  whom 
God  himfelf  hath  with-helJ  it  j  yet  they  may  be 


Hcb. 


iio  P  R  O  P  O  S  I  T  1  O  N  S    V.  &  VI. 

made  partakers  of  the  myftcry  of  his  deaths 
though  ignorant  of  the  hiftory,  if  they  fuifer  his 
Jeed  and  light,  enlightening  their  hearts,  to  take 
place,  in  which  light,  communion  with  the  Fati:er 
and  the  Son  is  enjoyed,  fo  as  of  wicked  men  to  be- 
come holy,  and  lovers  of  that  power,  by  whofe 
inward  and  fecret  touches  they  feel  themfelves 
turned  from  the  evil  to  the  good,  and  learn  to 
do  to  others  as  they  would  be  done  by,  in  which 
Chrift  himfeif  affirms  all  to  be  included.  As 
they  have  then  falfely  and  erroneoufly  taught, 
who  have  denied  Chrift  to  have  died  for  all  men  ; 
fo  neither  have  they  fufficiently  tai'ght  the  truth, 
who  affirming  him  to  have  died  for  all,  have  add- 
ed the  abfolute  neceffity  of  the  outward  know- 
ledge thereof,  in  order  to  obtain  itsfaving  effeft. 
Among  whom  the  rernonjirants  of  Bolland  have 
been  chiefly  wanting,  and  many  other  afferters 
of  univerfal  redemption,  in  that  they  have  not 
placed  the  extent  of  this  falvation  in  that  divine 
and  evangelical  principle  of  light  and  life  wherewith 
Chrijl  hath  enlightened  every  man  that  cometh  into  the 
world,  which  is  excellently  and  evidently  held 
forth  in  thefe  fcriptures.  Gen.  vi.  3.  Dcut.  xxx. 
14.  John  i.  7,  8,  9,  16.  Rom.  x.  8.  Titus  li.  11. 

Abfolute  )c.     T  TITHERTO  we  have  confidered  man's  fallen, 
C^bir'if ''  11  loft,  corrupted,   and  degenerated  condition. 
biaiphemor.s     ]M ow  it  is  fit  to  cnquirc,  how  oj d  by  what  means' 
fcnb'cT  '''      ^^^  ^^^-y  ^^''^^  ^^  ^^  freed  cut  of  this  miferable  and  de- 
praved condition,  which  in  thefe  two  propofitions  is 
declared  and  demonftrated  ;  which  I  thought  meet 
to  place  together  becaufe  of  their  atlinity,  the  one 
being  as  it  were  an  explanation  of  the  other. 

As  for  that  doclrine  which  thefe  propofitions 
chiefly  fcrike  at,  to  wit,  abfolute  reprobation,  ac- 
cording- to  which  fomc  are  not  afraid  to  aflert, 
*'  That  God,  by  an  eternal  and  immutable  decree, 
''  hath  predeflinated,  to  eternal  damnation,  the  far 


0/ Universal  and  Saving  Light.  hi 

*'  greater  part  of  mankind,  not  coniklered  as  made, 
[**  much  lefs  as  fallen,  without  any  refpe^t  to  their 
*'  difobedience  or  fm,  but  onlv  for  the  demonftrat- 
*'  ing  of  the  glory  of  his  juiiice  ;  and  that  for  the 
"  bringing  this  about,  he  hath  appointed  thefe  mi- 
"  ferable  fouls  neceffarily  to  walk  in  their  wicked 
"  ways,  that  fo  his  juftice  may  lay  liold  on  them: 
* '  and  that  God  doth  therefore  not  only  fiifier  them 
**  to  be  liable  to  this  miiery  in  many  parts  of  the 
"  world,  by  with-holdingfrom  them  the  preacning 
*'  of  the  gofpel  and  the  knowledge  of  Chrift,  but 
"  even  in  thoie  places  where  the  gofpel  is  preached, 
**  and  falvation  by  Chrift  is  offered  ;  whom  though 
*'  he  publickly  invite  them,  yet  he  juftly  condemns 
**  for  difobedience,  albeit  he  hath  with-held  from 
''  them  all  grace  by  which  tliey  could  have  laid 
**  hold  of  the  gofpel,  viz.  Becaufe  he  hath,  by  a 
"  fecret  will  unknown  to  all  men,  ordained  and 
"  decreed  (without  any  refpeft  had  to  their  obedi- 
**  ence  or  fm)  that  they  Ihall  not  obey,  and  that 
"  the  offer  of  the  gofpel  fliall  never  prove  effedual 
"  for  their  falvation,  but  only  ferve  to  aggravate 
"  and  occalion  their  greater  condemnation." 

1  fay,  as  to  this  horrible  and  blafphcmous  doc- 
trine, our  caule  is  common  with  many  others,  w^ho 
have  both  wifely  and  learnedly,  according  to  fcrip- 
ture,  reafon,  and  anliquity,  refuted  it.  Seeing  then 
that  io  much  is  faid  already  and  fo  well  againft  this 
doftrine,  that  little  can  be  fuperadded,  except 
what  hath  been  faid  already,  I  (liall  be  fliort  in  this 
refpcft  ;  yet,  becaufe  it  lies  fo  in  oppofition  to  my 
way,  I  cannot  let  it  altogether  pals. 

§.  I.  Firft,  We  may  fafely  call  this  doclrine  a  This  doftrine 
novelty,  feeing  the  firft  four  hundred  year  after  "°''''''>'- 
Cln-ift  tliere  is  no  mention  made  of  it  :  for  as 
it  is  contrary  to  the  fcriptures  teirimony,  and  to 
the  tenor  of  the  gofpel,  fo  all  the  ancient  writers, 
teachers,  and  do(ftors  of  the  chui^h  pals  it  over 
with  a  profound  filence.     The  firft  foundations  of  The.  iff  of  Jt. 


112  PROPOSITIONS     V.  &  VI. 

it  were  laid  in  the  later  writings  of  Augufiine^ 
who,  in  his  heat  againil:  Pelagius^  let  fall  fome 
expreffions  which  fome  have  unhappily  gleaned 
up,  to  the  eftablifhing  of  this  error  ;  thereby  con- 
traditfling  the  truth,  and  fufficiently  gainfaying 
many  others,  and  many  more  and  frequent  expref- 
fions of  the  fame  yf//^///?/;zi?.  Afterwards  was  this 
doftrine  fomented  by  Dominicus  a  frier,  and  the 
monks  of  his  order  ;  and  at  laft  unhappily  taken 
up  by  John  Calvin  (otlierwife  a  man  in  divers  re- 
fpedis  to  be  commended)  to  the  great  flaining  of 
his  reputation,  and  defamation  both  of  the  Pro- 
teftatit  and  Chriftian  religion  ;  which  though  it  re- 
ceived the  decrees  of  the  fynod  of  Dort  for  its 
confirmation,  hath  fmce  loft  ground,  and  begins 
to  be  exploded  by  moft  men  of  learning  and  piety 
in  all  Protejlant  churches.  However,  we  fhould 
not  appugn  it  for  the  filence  of  the  ancients,  pau- 
city of  its  affeiters,  or  for  the  learnednefs  of  its 
oppofers,  if  we  did  obferve  it  to  have  any  real 
bottom  in  the  writings  or  fayings  of  Chrift  and  the 
apoftles,  and  that  it  were  not  highly  injurious  to 
God  himjelf,  to  J  ejus  Chriji  our  Mediator  and  Re- 
deemer,  and  to  the  power ^  virtue,  nobility,  and  excel- 
lency of  his  blejfed  golpel,  and  laftly  unto  all  mankind. 
Highly  injuri-  §  •  H*  Firft,  It  is  highly  injurious  to  God,  be- 
ous  toGod,  in  caufe  it  makes  him  the  author  of  fin,  which  of  all 

making  hrni  the    ,   .  .  ^i  i  •  t  <-    r« 

author  of  fin.  thiugs  IS  molt  Contrary  to  his  nature.  1  confels 
the  afierters  of  this  principle  deny  thir,  confequence  ; 
but  that  is  but  a  mere  iilufion,  feeing  it  lb  natu- 
rally follows  from  this  dodrine,  and  is  equally  ri- 
diculous, as  if  a  man  Ihould  pertinacioufiy  deny 
that  one  and  two  make  three.  For  if  God  has 
decreed  that  the  reprobated  ones  fhall  perifli,' 
without  all  refpedt  to  their  evil  deeds,  but  only  of 
his  own  pleafure,  and  if  he  hath  alfo  decreed  long 
before  they  were  in  being,  or  in  a  capacity  to  do' 
,  good  or  evil,  that  they  fliould  walk  in  thofe  wicked 
ways,   by  which,   as  by  a  fecondary  means,  they* 


0/ Univ  ERSAL  ^«^  Saving  Light.  113 

are  led  to  that  end  :  wdio,  I  pray,  is  the  firfl  au- 
thor and  caule  thereof  but  God,  who  fo  willed  and 
decreed  ?  This  is  as  natural  a  coniequence  as  can 
be  :  and  therefore,  although  many  of  the  preachers 
of  this  dov^rine  have  fought  out  various,  flrange, 
drained,  and  intricate  dilUndlions  to  defend  their 
opinion,  and  avoid  this  horrid  confequence  ;  yet 
fome,  and  that  of  the  mofl  eminent  of  them,  have 
been  fo  plain  in  the  matter,  as  they  have  put  ft  be- 
yond all  doubt.  Of  which  I  fhall  inftance  a  few  a- 
mong  many  paffages.   *  ij^yy  that  by  the  ordination  ♦caivin  in  cap. 


Gcii.  Id. 


.8.  S.I. 


and  will  of  God^  Adam  fell.  God  would  have  man  to  s-  < 
fall.     Man  is  blinded  by  the  will  and  commandment  fid.  lib^d^ 
God.    IVe  refer  the  cattfes  of  hardening  vs  to  God.   Thef'T^'^-  ^'^-    ., 

1  ■     1      n  r  r      1  1        ■  '  •   "^   provid. 

higheft   or  remote  cauje   of  hardening  is  the  will  of  id.  inft.  c.  23. 

God.  It  followeth  that  the  hidden  counjel  of  God  is  the  ^'  '" 

caufe  of  hardening.     Thefe  are  Calvin^ s  cxpreffions. 

*  God    (faith  Bezd)  hath  predeflinated  not  only  unto  a  Beza,  lib.  de 

damnation,  but  alfo  unto  the  caujes  of  it^  whomfoever  Tf^^- ^ 

he  faw  meet.     ^  'T'he  decree  of  God  cannot  be  excluded  ^d. 

from  the  caufes  of  corruption.  ^  It  is  certain   (faith  ^'^7;^j|^"^  ^^ 

Zanchius)   that  God  is  the  firfl  caufe  of  obduration.  Excapcat.q.  5. 


Reprobates  are  held  fo  fafi  under  God^s  almighty  ^^- c. 'dc  Nat 
crce,  that  they  cannot  but  fin  and  perifJj.    ^  It  is  the  ^e'- '^?'  a-^e 
opinion  (faith  Paraeus)   of  our  doBors,  that  God  did'^d^^'rsM^,  lib. 
inevitably  decree  the  temptation  and  fall  of  man.     The  ^:  ^'^  ^'^"-  'i'^- 
creature  finneth    indeed  necejfarily^    by   the  jnofl  jufi  Vold.  c.\. 
vudgment  of  God.     Our  men   do  mofi  rightly  affirm, 
that  the  fall  of  Man  was  necejfary  and  inevitable ,  by 
accident,    becaufe   of   God*s    decree,     c    God    (faith 
Martyr)  doth  incline  and  force  the  wills  of  wicked  Lfl"'^'  '" 
men  into  great  fins.     ^  God  (faith  Zuinglius)  movcth  f  ^uing  lib. 
the  robber  to  kill.     He  killeth,   God  forcing  hi?n  there-  gVe(p!'ad  ''' 
unto.     But  thou  vailtfay,  he  is  forced  to  fin  ;  I  permit  >'"'''^-  p=-  ^• 
truly  that  he  is  forced,     s  Reprobate  perjons   (faith 
Pifcator)  are  abjolutely  ordained  to  this  two-fold  end, 
to   undergo  everlafiing  -punifoment,    and  necejfarily   to 
fin ;   and  therefore   to  fin,    that   they   may   be  jufily 
punifhed. 


114  P  R  O  P  O  S  I  T  I  O  N  S    y.  c^  VI. 

If  tliefe  fayings  do  not  plainly  and  evidently' 
import  that  God  is  the  author  of  fm,  we  mult 
not  then  feck  thefe  mens  opinions  from  their 
v/ords,  but  ibme  way  elfe.  It  feems  as  if  they 
had  aflumed  to  themfelves  that  monftrous  and  two 
fold  will  they  feign  of  God  ;  one  by  which  they 
declare  their  minds  openly,  and  another  more  fe- 
cret  and  hidden,  which  is  quite  contrary  to  the 
other.  Nor  doth  it  at  all  help  them,  to  fay  that  man 
fms  willingly,  fmce  that  willingnefs, proclivity,  and 
propenfity  to  evil  is,  according  to  their  judgment, 
fo  necelTarily  impofed  upon  him,  that  he  cannot  but 
be  willing,  becaufe  God  hath  willed  and  decreed 
him  to  be  fo.  Which  iliift  is  jufl  as  if  I  fliould 
take  a  child  uncapable  to  relift  me,  and  throw  it 
down  from  a  great  precipice  ;  the  weight  of  the 
child's  body  indeed  makes  it  go  readily  down,  and 
the  violence  of  the  fall  iipon  feme  rock  or  ftone 
beats  out  its  brains  and  kills  it.  Now  then,  I  pray, 
though  the  body  of  the  child  goes  willingly  down 
(for  I  fuppofe  it,  as  to  its  mind,  incapable  of  any 
will)  and  the  weight  of  its  body,  and  not  any 
immediate  flroke  of  my  hand,  who  perhaps  am  at 
a  great  diftance,  makes  it  die,  whether  is  the  child 
or  I  the  proper  caufe  of  its  death  ?  Let  any  man 
of  reafon  judge,  if  God's  part  be,  with  them,  as 
great,  yea,  more  immediate,  in  the  fms  of  men 
(as  by  the  teftimonies  above  brought  doth  appear) 
whether  doth  not  this  make  him  not  only  the  au- 
thor of  fm,  but  more  unjuft  than  the  unjufteft  of 
men  ? 
3.  It  makes  §•  HI.     SccoiuUy,    ^h'ls  doElrbie  is  injurious  to 

God  delight  iu  Qq^    becaufe  it  makes  him  delight  in  the  death  ofl 

the  dc3th  or  a 

finner.  fmucrs,  yea,  and  to  will  many  to  die  in  their  fms, 

contrary  to  thefe  fcriptures,  Ezek.  xxxiii.  1 1 .  i  Tim, 
ii.  3.  2  Fet.  ili.  9.  For  if  he  hath  created  men  only 
for  this  very  end,  that  he  might  fliew  forth  his 
juftice  and  power  in  them.,  as  thefe  men  affirm, 
and  for  effecting  thereof  hath  not  only  with-held 


0/Universal  ^»^ Saving  Light.  115 

from  them  the  means  of  doing  good,  but  alfo  pre- 
deftinated  the  evil,  that  they  might  fall  into  it ; 
and  that  he  inclines  and  forces  them  into  great  fms  ; 
certainly  he  muft  neceffarily  delight  in  their  death, 
and  will  them  to  die  ;  feeing  againft  his  own  will 
he  neither  doth,  nor  can  do  any  thing. 

§  .  IV.  Thirdly,  //  is  highly  injurious  to  Chrift  our  3.  it  renders 
mediator,  and  to  the  efficacy  and  excellency  of  his  ^'^'f^'s  'nf<ii^- 
go/pel ;  for  it  renders  his  mediation  menectual,  as 
if  he  had  not  by  his  fulferings  throughly  broken 
down  the  middle  wall^  nor  yet  removed  the  ivrath 
of  God,  or  purchafed  the  love  of  God  towards 
all  mankind,  if  it  was  afore-decreed  that  it  fhould 
be  of  no  fervice  to  the  far  greater  part  of  man- 
kind. It  is  to  no  purpofe  to  allege,  that  the 
death  of  Chrift  was  of  efficacy  enough  to  have 
faved  all  mankind,  if  in  efi'ed;  its  virtue  be  not  fo 
far  extended  as  to  put  all  mankind  into  a  capacity 
of  falvation. 

Fourthly,   //  makes  the    treachin?  of  the  zofvel  a     ,.     t 

J-'       j.ii    r  •£•  n    X      r  ^    K  4-  It  makes  tlie 

mere  'mock  and  tllujion,  it  many  or  thele,  to  whomgofpda  mock. 
it  is  preached,  be  by  any  irrevocable  decree  ex- 
cluded from  being  benefitted  by  it  ;  it  wholly 
makes  ufelefs  the  preaching  of  faith  and  repent- 
ance, and  the  whole  tenor  of  the  gofpel-promif- 
es  and  threatenings,  as  being  all  relative  to  a  for- 
mer decree  and  means  before  appointed  to  fuch  ; 
which,  becaufe  they  cannot  fall,  man  needs  do 
nothing  but  wait  for  that  irreliftible  juuiiture, 
which  will  come,  though  it  be  but  at  the  laft  hour 
of  his  life,  if  he  be  in  the  decree  of  eletlion ; 
and  be  his  diligence  and  waiting  what  it  can,  he 
fliall  never  attain  it,  if  he  belong  to  the  decree  of 
reprobation » 

Fifthly,   //  makes   the  coming  of  Chrift   and  /j/V  5.  it  makes 
propitiatory  Jacriftce,  v/hich  the  fcripture  afRrms  to  ^■'i';,-!^"^!^"^^'^^^^ 
have  been  the   fruit   of  God's  love  to  the  world,  wiaih. 
and   tranfafted  for  the  fms  and   falvation   of  all 
men,  to  have  been  rather  a  teftimony  of  God^s  ivrath 

R 


Ii6  PROPOSITIONS     V.  &  VI. 

ta  the  world  J  and  one  of  the  greatejl  judgments,  and 
Jevereji  aEls  of  God^s  indignation  towards  mankind, 
it  being  only  ordained  to  lave  a  very  few,  and  for 
the  hardening,  and  augmenting  the  condemnation 
of  the  far  greater  number  of  men,  becauie  they 
believe  not  truly  in  it ;  the  caule  of  which  unbelief 
again,  as  the  divines  [fo  called]  above  alTert,  is 
the  hidden  counfel  of  God  :  certainly  the  coming 
of  Chrift  was  never  to  them  a  teflimony  of  God's 
love,  but  rather  of  his  implacable  wrath  :  and  if 
the  world  m.ay  be  taken  for  the  far  greater  num- 
ber of  fuch  as  live  in  it,  God  never  loved  the 
world,  according  to  this  doftrine,  but  rather 
hated  it  greatly,  in  fending  his  Son  to  be  crucified 
in  it. 
6  It  renders  §.  V.   Sixthly,  Th'is  do5lrine  IS  highly  injurlous  to 

worfc  conditl  mankind  ;  for  it  renders  tliem  in  a  far  worfe  con- 
on  tiian  the  de- dition  than  the  devils  in  hell.  For  thefe  were 
^'*~  fometime    in  a  capacity   to    have    flood,   and  do 

fuifer  only  for  their  own  guilt  5  whereas  many 
millions  of  men  are  for  ever  tormented,  according 
to  them,  for  Adam^s  fm,  which  they  neither  knew 
of,  nor  ever  were  acceffary  to.  It  renders  them 
worfe  than  the  beafts  of  the  field,  of  whom  the 
mafter  requires  no  more  than  they  are  abie  to  per- 
form ;  and  if  they  be  killed,  death  to  them  is  the 
end  of  forrow  ;  whereas  man  is  for  ever  tormented 
for  not  doing  that  which  he  never  was  able  to  do. 
—Than  the  If-  \i  puts  him  luto  a  far  worfe  condition  than  Pharach 
Pharaoh""  "  pi-^t  thc  Ifraelites  ;  for  though  he  with-held  ftraw 
from  them,  yet  by  much  labour  and  pains  they 
could  have  gotten  it  :  but  from  men  they  make 
God  to  with-hold  all  means  of  falvation,  fo  that 
they  can  by  no  means  attain  it  ;  yea,  they  place 
manldnd  in  that  condition  which  the  poets  feign 
T;..ntaius's  o?  'Tantalus ,  who,  opprefled  with  thiril,  ftands  in 
condition.  water  up  to  the  chin,  yet  can  by  no  means  reach 
it  with  his  tongue  ;  and  being  tormented  with 
hunger,  hath  fruits  hanging  at  his  very  lips,  yet 


0/ Universal  ^/zi  Saving  Light.  117 

Co  as  he  can  never  lay  hold  on  them  with  his  teeth  ; 
and  theie  things  are  fo  near  him,  not  to  nourilli 
him,  but  to  torment  him.  .So  do  tliefe  men  :  they 
make  the  outward  creation  of  the  works  of  Provi- 
dence, the  Imitings  of  confcience,  fufficient  to  con- 
vince the  heathens  of  fm,  and  fo  to  condemn  and 
judge  them  :  but  not  at  all  to  help  them  to  ialvation. 
71iey  make  the  preaching  of  the  gofpel,  the  offer 
of  falvation  by  Chrifl,  the  ufe  of  the  facraments, 
of  prayer,  and  good  works,  fufficient  to  condemn 
thofe  they  account  reprobates  within  the  church, 
ferving  only  to  inform  them  to  beget  a  feeming 
faith  and  vain  hope  ;  yet  becaufe  of  a  fecret  impo- 
tency,  which  they  had  from  their  infancy,  all  thefe 
are  wholly  ineffectual  to  bring  them  the  leafl  ftep 
towards  falvation  ;  and  do  only  contribute  to  render 
their  condemnation  the  greater,  and  their  torments 
the  more  violent  and  intolerable . 

Having  thus  briefly  removed  this  falfe  doiftrine 
which  flood  in  my  way,  becauie  they  that  are  de- 
firous  may  fee  it  both  learnedly  and  pioufly  refuted 
by  many  others,  I  come  to  the  matter  of  our  pro- 
pofition,  which  is,  That  God  out  of  his  infinite  love, 
who  delighteth  not  in  the  death  of  a  finner,  but  that 
all  JJjould  live  and  be  faved,  hath  fen t  his  only  begotten 
Son  into  the  world,  that  whofoever  believeth  in  him 
might  bcfaved;  which  alfo  is  again  affirmed  in  the       n    n  , 
fixth  propofition,  in  thefe  words,  Chrifl  then  tafted  az-^v.x  for  every 
death  for  every  man,  of  all  kinds.     Such  is  the  evi-'"^"- 
dence  of  this  truth,  delivered  almoft  wholly  in  the 
exprcfs  words  of  fcripture,  that  it  will  not  need 
much  probation.  Alfo,  becaufe  our  affertion  herein 
is  common  with  many  others,  who  have  both  ear- 
neflly  and  foundly,   according  to   the    fcripture, 
pleaded  for  this  univerjal  redemption,  I  fhall  be  the 
more  brief  in  it,   that  I  may  come  to  that  which 
may  fceni  more  fmgularly  and  peculiarly  ours. 


Ii8  PROPOSITIONS     V.  &  VI. 

chrift's  redemp      §.  ^H .  TKis  do^tfiue  of  i/mverfal  redemption,  or 
contrTry^to^the  thrift's  dying  for  all  men,  is  of  itfelf  fo  evident  from 
doaririe  of  ab- the  fcripturc-teftimony ,  that  there  are  fcarce  found 
^o^ute  repro  ^^  j^j^y  other  article  of  the  Chriftian  faith  fo  frequently, 
fo  plainly,   and  fo  pofitively  afferted.     It  is  that 
which  maketh  the  preaching  of  Chrifl  to  be  truly 
termed  the  go/pel,   or  an  anniinciailon  of  glad  tidings 
to  all.     Thus   the  angel   declared  the  birth   and 
coming  of  Chrifl  to  the  fliepherds  to  be,   Luke  ii. 
lo.  Behold,  I  bring  yen  good  tidings  of  great  joy^ 
which  JJj all  be  to  all  people  :   he  faith  not,  to  a  few. 
Now  if  this  coming  of  Chrifl:  had  not   brought  a 
poflibility  of  falvation  to  all,  it  ftiould  rather  have 
been  accounted   bad  tidings    of  great  forrow  to 
mod  people  ;    neither  lliould  the  angel  have  had 
reafon  to  have  fung,    Peace  on    earth,     and   good 
will  towards  men,  if  the  greatell:  part  of  mankind 
had  been  neceffarily  flmt  out  from  receiving  any  be- 
nefit by  it.     How  fhould  Chrifl:   have  fent  out  his 
fervants  to  preach  the  go/pel  to  every  creature,  Mark 
xvi.  15.  (a  very  comprehenfive    commiilion)  that 
is,    to   c-jery  Jon  and  daughter  of  mankind,  without 
all  exception  I   he  commands  them  to  preach  fal- 
vation to  all,   repentance  and  remijfon  of  Jins  to  all; 
warning  every  one^  and  exhorting  every  one,  as  Pajil 
Til!  goipei  Is   did.  Col.  i.  28.  Now  how  could  they  have  preach- 
^ir'^mai/'^  ^  ^^  ^^^^  gofpei/(?  every  man,  as  became  the  miniftcrs 
of  Jefus  Ciirii},   in  much  alTurance,   if  falvation  by 
that  gofpel  had  not  been  poifible  to   all  ?  what  ! 
iffome  of  thofc  had  afkecl  them,   or  fhould  now 
afl^  any  of  thefe  doftors,   who  deny  the  univerfality 
of  Chrifl's  death,   and  yet  preach  it  to  all  promif- 
cuoufly,   Eath  Chrifi  died  for  me  ?  How  can  they, 
with  confidence, give  a  certain  anfwer  to  this  quef- 
tion  ?    if  they  give  a  conditional  anfwer,   as  their 
principle  obligeth  them  to  do,   and  fay,   If  thou 
repent,   Chrin  hath  died  for  thee  ;   doth  not  the  fame 
qie-tion  ilill  recur  ?  Hath  Chr'ft  died  for  me,  jo  as  to 
m.-.h  repentance   poJJlhU  to  oic  f  To  this   tiiey   can 


0/ Universal  and  Savi^ig  Light.  up 

anlVer  nothing  unlefs  they  run  in  a  circle  ;  whereas 
the  feet  of  thoje  that  bring  the  glad  tidings  of  the  goj- 
pel  of  ■peace y  are  faid  to  be  beautiful,  for  that  they 
preach  the  common  fahation,  repentance  unto  all  j 
oirering  a  door  of  mercy  and  hope  to  all,  through 
Jef.is  Chrifi,  tvho  gave  himfelf  a  ranfom  for  all.  The 
gofpel  invites  all  :  and  certainly  by  the  gofpel 
Chriji  intended  not  to  deceive  and  delude  the 
greater  part  of  mankind,  when  he  invites,  and 
crieth,  faying  ;  Come  unto  me,  all  ye  that  are  weary 
and  heavy  laden,  and  I  will  give  you  reji.  If  all  then 
ought  to  feek  after  him,  and  to  look  for  falvatioii 
by  him,  he  muft  needs  have  vp^2.de  falvation  poffible 
to  all ;  for  v/ho  is  bound  to  feek  after  that  which 
is  impoffible  I  Certainly  it  were  a  mocking  of  men 
to  bid  them  do  fo.  And  fuch  as  deny,  that  by  the 
death  of  Chrift  Jalvation  is  mace  poffible  to  all  men, 
do  moll  blafphemoufly  make  God  mock  the  world, 
in  giving  his  fervants  a  conmiilfion  to  preach  the 
gofpel  of  falvation  unto  all,  while  he  hath  before 
decreed  that  it  (liall  not  be  poffible  for  them  to 
receive  it.  Would  not  this  make  the  Lord  to  fend  The  abr.irdity 
forth  his  fervants  with  a  lie  in  their  mouth  (whicli  of  abioime  rc-^ 
were  blafphemous  to  think)  commanding  them  to  probation. 
bid  all  and  every  one  believe  that  Chrift  died  for 
them,  andhadpurchafcd  Hfe  and  falvation  ?  whereas 
it  is  no  fuch  thing,  according  to  the  fore-mentioned 
doctrine.  But  feeing  Chriii:,  after  he  arofe  and 
perfefted  the  work  of  our  redemption,  gave  a 
commiifion  to  preach  repentance,  remiffion  of  Jins, 
2.n(\  falvation  to  all,  it  is  manifeft  that  he  died  for 
all.  For  He  that  hath  comniiffionated  his  ler- 
vants  thus  to  preach,  is  a  God  of  truth,  and  no 
mocker  of  poor  mankind  ;  neither  doth  he  re- 
quire of  any  man  that  which  is  limply  impoffible 
for  him  to  do  :  for  that  no  man  is  bound  to  do  that 
which  is  impcfjihle,  is  a  principle  of  trutli  en- 
gr-i'  en  in  every  man's  mind.  And  feeing  he  is 
both  a  righteous  and  merciful  God,    it   cannot   at 


120  PROPOSITIO  N  S     V.  &  VI. 

all  Hand,  either  with  his  juiiice  or  mercy,  to  bid 
fiich  men  repent  or  believe,  to  whom  it  is  impof- 
fible. 

§.  VII.  Moreover,  if  M^e  regard  the  teftimony 
of  the  fcripture  in  this  matter,  where  there  is  not 
one  fcripture,  that  I  know  of,  which  affirmeth, 
Chrifi  not  to  die  for  all,  there  are  divers  that  pofi- 
tively  and  expreffly  aiTcrt,  He  did ;  as  i  Tim.  ii.  i. 
Toprsyforaii;  2,  4^  6.  I  exhort  therefore,  that  firfl  of  all,  Jiip- 
foraii—  '^  -plications,  prayers,  intercejjions,  and  giving  of  thanks, 
be  made  for  all  men.  Sec.  For  this  is  good  and  accept- 
able in  the  fight  of  God  our  Saviour  j  who  will  have 
all  men  to  be  Javed,  and  to  co?ne  to  the  knowledge  of 
the  truth  ;  who  gave  himfelf  a  ranjom  for  all,  to  be 
teflified  in  due  time.  Except  v^e  will  have  the 
apoftle  here  to  alTert  quite  another  thing  than  he 
intended,  there  can  be  nothing  more  plain  to  con- 
firm what  we  have  afferted.  And  this  fcripture 
doth  well  anfwer  to  that  manner  of  arguing  which 
we  have  hitherto  ufed :  for,  firft,  the  apofUe  here 
recommends  them  to  pray  for  all  men  ;  and  to  ob- 
viate fuch  an  objeftion,  as  if  he  had  faid  with  our 
adverfaries,  Chrift  prayed  yiot  for  the  world,  neither 
willeth  he  us  to  pray  for  all ;  becaufe  he  willeth  not 
that  all  fidould  be  faved,  but  hath  ordained  many  to 
be  damned,  that  he  might  fhew  forth  his  juftice  in 
them  ;  he  obviates,  I  fay,  fuch  an  objedion,  telhng 
them,  that  it  is  good  and  acceptable  in  the  fight  of 
hlv^e"n  men  to  ^^^d,  who  wHl  have  all  men  to  be  faved.  I  defn-e  to 
le  faved,  kuow  what  cau  be  more  expreffly  affirmed  ?  or  can 
any  two  propofitions  be  ftated  in  terms  more  con- 
tradiftory  than  thefe  two  ?  God  willeth  not  Jome  to 
he  Javed ;  and  God  wilkth  all  men  to  be  Javed,  or 
God  ivill  have  no  man  perifo.  If  we  believe  the  laft, 
as  the  apofUe  hath  affirmed,  the  firft  mufl:  be  de- 
flroyed  ;  feeing  of  contradi^Slory  propofitions,  the 
one  being  placed,  the  other  is  deftroyed.  W^hence, 
to  conclude,  he  gives  us  a  reafon  of  his  willingnefs 
that  all  men  fliould  be  faved,  in  thefe  words,  Vvho 


0/ Universal  ^;;^  Saving  Light.  12J 

gave  himjelf  a  ranjom  for  all  ;  as  if  he  would  have 
laid,  Since  Chrift  died  for  all,  fmce  he  gave  him- 
fclf  a  ranfom  for  all,  therefore  he  will  have  all  men 
to  be  faved.  This  Chrift  himfelf  gives  as  a  rcafon 
of  God's  love  to  the  world,  in  thefe  words  ;  John 
iii.  16.  God  Jo  loved  the  -UDorld,  that  he  gave  his  only 
begotten  Son,  that  whoibever  helieveth  in  him  JJjould 
not  perifJj,  but  have  everlajllng  life  ;  compared  with 
I  John  iv.  9.  This  [jivhojoever^  is  an  indefinite 
term,  from  which  no  man  is  excluded.  From  all 
w^hich  then  I  thus  argue  : 

For  whomfoever  it  is  lawful  to  ^pray,  to  them  Arg.  s. 
falvation  is  poffible  : 

But  it  is  lawful  to  pray  for  every  individual  man 
in  the  whole  v/orld  : 

Therefore  falvation  is  poffible  unto  them. 
I  prove  the  major  propolition  thus  ; 

No  man  is  bound  to  pray  for  that  which  is  im-  ^ 
poilible  to  be  attained  :  '^ 

But  every  man  is  bound  and  commanded  to  pray 
for  all  men  ; 

Therefore  it  is  not  impoffiblc  to  be  obtained. 
I    prove  alfo  this  propofition  further,    thus  , 

No  man  is  bound  to  pray,    but  in  faith  : 

But  he  that  prayeth  for  that  which  he  judges  fim-  ^'z-  s- 
ply  impoffible  to  be  obtamed,  cannot  pray  in  faith. 

Therefore,  ^c. 
Again, 

That  which  God  willeth  is  not  impoffiblc  :  Ar».  a. 

But  God  willeth  all  men  to  be  faved  : 

Therefore  it  is  not  impoffible. 
And  lalHy  ; 

I  ■    Thofe  for  whom   our  Saviour  gave  himfelf  a  "^'S-  5- 
ranfom,  to  fuch  falvation  is  poffible  : 

But  our  Saviour  gave  himfelf  a  ranfom  for  all  ; 

Therefore  falvation  is  poilible. 

§  .  Vlil.  This  is  very  pofitively  affirmed,  Ileb.  ii.  rroof  1. 
9.  in  thefe  words.   But  we  fee  J  ejus,  who  was  made  a 
little  lower  than  the  angels,  for  the  f^'ffering  of  death. 


122  PROPOSITIONS     V.  Sc  Vl. 

crowned  with  glory  and  honour  j  that  he  hy  the  grace 

of  God  'might  tajie  death  for  every   man.     He  that 

will  but  open  his  eyes,  may  fee  this  truth  here 

alTerted  :    if  he  tajied  death  for  every  man,  then  cer- 

tyinly  there  is  no  man  for  whom  he  did  not  tafle 

death  ;   then  there  is  no  man  who   may  not  be 

made  a  fharer  of  the  benefit  of  it  :   for  he  came  not 

to  condemn  the  worlds  hut  that  the  world  through  him 

might  be  faved,  John  iii.    17.  He  came  not  to  judge 

the  world,    but  to  fave  the  world,   John    xii.  47. 

Oaradverfdiies  Wliereas,   accordiug  to  the  dodlrine  of  our  adver- 

faifedoarins     faries,  he  rather  came  to  condemn  the  world,  and 

of  mankind\ie-  j^dgc  it  ;     and  not  that  it  might  be  faved  by  him, 

in:j  pre-oidam-  qj,  j-q  ^^m^  It.     For  if  he  ncvcr  came  to  bring;  falva- 

ed  ior  damnati-      ,  _  i  •      i       i  ,  ,   . 

on,  refuted.  tiou  to  the  greater  part  or  mankmd,  but  that  his 
coming,  though  it  could  never  do  them  good,  yet 
fliall  augment  their  condemnation  ;  from  thence  it 
necelTarily  follows,  that  he  came  not  of  intention 
to  fave,  but  to  judge  and  condemn  the  greater 
part  of  the  world,  contrary  to  his  own  exprefs 
teflimony  ;  and  as  the  apoftle  Paul,  in  the  words 
above-cited,  doth  affert  affirmatively,  That  God 
willeth  the  falvation   of  all,  fo   doth  the    apoftle 

Proof.  2,  Peter  affert  negatively,  that  he  willeth  not  the  pe- 
rifmngof  any.  2  Pet.  iii.  9.  The  Lord  is  not  Jlack 
concerning  his  promife,  as  fome  men  count  flacknefsy 
but  is  longfuffering  to  us  ward,  not  willing  that  any 
fhould  perijh,  but  that  all  Jhould  come  to  repentance. 
And  this  is  correfpondent  to  that  of  the  Prophet 
Ezekiel,  xxxiii.  11.  As  Hive,  faith  the  Lord,  I  have 
no  pleafure  in  thd  death  of  the  wicked,  but  that  the 
wicked  turn  from  his  way  and  live.  If  it  be  fafe  to 
believe  God,  and  truft  in  him,  we  muft  not  think 
that  he  intends  to  cheat  us  by  all  thefe  expreffions 
through  his  fervants,  but  that  he  was  in  good 
earnelt.  And  that  this  will  and  defire  of  his  hath 
not  taken  efteft,  the  blame  is  on  our  parts,  as  iliall 
be  after  fpoken  of;  which  could  not,  if  wc  never 
were  in  any  capacity  of  falyation,   or  that  Chrifl 


0/ Universal  ^;/^  Saving  Light.  i«3 

had  never  died  for  us,  but  left  us  under  an  impof- 
fibility  of  falvation.  What  mean  all  thofe  carneft 
invitations,  all  thofe  ferious  expoftulations,  all 
thofe  regretting  contemplations,  wherewith  the  ho- 
ly fcriptures  are  full  ?  As,  JVhy  will  you  die,  0  houje 
c/Ifrael !  Why  will  ye  not  come  unto  me,  that  ye  might 
have  lifef  I  have  waited  to  be  gracious  unto  you :  I 
have  fought  to  gather  you :  I  have  knocked  at  the 
door  of  your  hearts:  Is  not  your  deflruB  ion  of  y  our- 
f elves'^  I  have  called  all  the  day  long.  If  men  who 
are  fo  invited  be  under  no  capacity  of  being  faved, 
if  falvation  be  impollible  unto  them,  (hall  v\^e  fup- 
pofe  God  in  this  to  be  no  other  but  like  the  author 
of  a  romance,  or  mafter  of  a  comedy,  who  amufes 
and  raifes  the  various  affediions  and  pailions  of  his 
fpe^tators  by  divers  and  ftrange  accidents  ;  fome- 
times  leading  them  into  hope,  and  fometimes  into 
delpair ;  all  thofe  at^ions,  in  effedr,  being  but  a 
mere  illufion,  while  he  hath  appointed  what  the 
conclufion  of  all  (hall  be  ? 

Thirdly,  This  dodtrine  is  abundantly  confirmed  Proof  3. 
by  that  of  the  apoftle,    i  John  ii.  i,  2.     And  if  any 
man  fin,  we  have  an  advocate  with  the  Father ,  Jefus 
Chriji  the  righteous.     And  he  is  the  propitiation  for 
our  fins  ;  and  not  for  ours  only,  but  alfo  for  the  fins  of 
the  whole  world.     The  way  which  our  adverfaries  Adverfarics 
take  to  evite  this  teftimony,  is  mofl  foolifh  and  ri-  the  words  the 
diculous  :  the   \world'\   here ,  i^y  they ,  is  the  world '^^''^'''^'^'^'^' 
of  believers:  for  this  commentary  we  have  nothing 
but  their  own  affertion,  and  fo  while  it  manifeftly 
deflroys  the  text,   may   be  jufhly  rejefted.     For, 
firft,  let  them  fhew  me,   if  they  can,   in  all  the 
fcripture,   where   the    \whole  world~\    is  taken  for 
believers  only  ;  I  fhall  fhew  them  where  it  is  many 
times  taken  for  the  quite  contrary ;  as,  The  world 
knows  'me  not :  The  world  receives  me  not :  I  am  not 
of  this  world:  befides   all  thefe  fcriptures,    PJalm 
xvii.  14.  Ifai.  xiii.  11.  Mat.  xviii.  7.  JohnVii.  7. 
and  viii.  26.  andxii.  19.  and  xiv.  17.  and  xv.  iS. 


J24  PROPOSITIONS     V.  c?c  VI. 

19.  and  xvii.  14.  and  xviii.  20.    i  Cor.  i.  21.  and 
ii.  12.  and  vi.  2.  Gal.  vi.  14.  James  i.  27.  2  Pet.  ii. 

20.  I  yohn  ii.  15.  and  iii.  l.  and  iv.  4,  5.  and  ma- 
ny more.  Secondly,  The  apoftle  in  this  very  place 
contra-dlftinguifheth  the  world  from  the  Jaints 
thus  ;  And  not  for  ours  only,  but  for  the  fins  of  the 
whole  world :  What  means  the  apoftle  by  \_curs~] 
here  ?  Is  not  that  the  fms  of  believers  ?  ^Vas  not  he 
one  cf  thofe  believers  I  And  was  not  this  an  uni- 
verfal  epiftle,  written  to  all  the  faints  that  then 
w^ere  I  So  that  according  to  thefe  men's  comment, 
there  fhould  be  a  very  unnecelFary  and  foolifh  re- 
dundancy in  the  apoflle's  words  ;  as  if  he  had  faid, 
He  is  a  propitiation  not  only  for  the  fins  of  all  be- 
lievers, but  for  the  fins  of  all  believers :  Is  not  this 
to  make  the  apoftle's  words  void  of  good  fenfe  ? 
Let  them  fhew  us  where-ever  there  is  fuch  a  man- 
ner of  fpeaking  in  all  the  fcripture,  where  any  of 
the  penmen  firft  name  the  believers  in  concreto  with 
themfeives,  and  then  contra-diflinguifh  them  from 
fome  other  whole  world  of  believers  ?  That  \whole 
world~\  if  it  be  of  believers,  mufl  not  be  the  v/orld 
we  live  in.  But  we  need  no  better  interpreter  for 
the  apollle  than  liimfelf,  who  ufes  the  very  fame 
expreiFion  and  phrafe  in  the  fame  epiftle,  ch.  v.  19. 
laying,  We  knozv  that  we  are  of  God,  and  the  whole 
world  lieth  in  wickednefs.  There  cannot  be  found 
in  all  the  fcripture  tv/o  places  which  run  more  pa- 
rallel ;  feeing  in  both  the  fame  apofcle,  in  the  fame 
epiftle  to  the  fame  perfons,  contra-diftinguiflieth 
himfelf,  and  the  faints  to  whom  he  writes,  from 
the  whole  Vv'orld  ;  which,  according  to  thefe  mens 
commentary,  ought  to  be  underftood  of  believers  : 
as  if  John  had  faid,  We  know  particular  believers 
are  of  God ;  but  the  whole  world  of  believers  lieth  in 
wickednefs.  What  abfurd  v/reiting  of  fcripture  were 
this  \  And  yet  it  may  be  as  well  pleaded  for  as  the 
other  ;  for  they  differ  not  at  all.  Seeing  then  that 
the  apoftle  John  tells  us  plainly.  That  Chrift  not 


0/ Universal  ^«^  Saving  Light.  125 

only  died  for  him,  and  for  the  faints  and  members 
of  the  church  of  God,  to  whom  he  wrote,  but  for 
the  zvhole  worlds  let  us  then  hold  it  for  a  certain 
and  undoubted  truth,  notwithilanding  the  cavils  of 
fuch  as  oppofe. 

This  might  alfo  be  proved   from    many  more 
feripture-teflimonies,  if  it  were  at  this  feafon  need- 
ful.    All  the  fathers,  fo  called,   and  dolors  of  the 
church,  for  the  firft  four  centuries,  preached  this 
do(n:rine  ;  according  to  which  they  boldly  held  forth  ^he  hcathem 
the  gofpel  of  Chrift,  and  efficacy  of  his  death  ;  in-invketi  tofau 
viting  and  intreating  the  heathens  to  come  and  be  prcddiu"?"d 
partakers  of  the  benefits  of  it,    fhewing  them  how '» ^^amnauon, 
there   was   a  door  open  for  them  all  to  be  faved 
through  Jefus  Chrift  ;   not   telling  them  that  God 
had  predeftinated   any  of  them  to  damnation,    or 
had  made  falvation  impoffible  to  them,   by   with- 
holding power  and  grace,  necelTary  to  believe,  from 
them.     But  of  many  of  their  fayings,  v/iiich  might 
be  alleged,  I  fhall  only  inftance  a  few. 

Augiijiine,  on  the  xcvth  Pfalm,  faith,  ' '  The  blood  Proof  4. 
**  of  Chrift  is  of  fo  great  worth,    that  it  is  of  no  Thetcftimo- 
"  lefs  value  tiian  the  whole  world.  „   dodiorsand 

Profper  adGall.  c.  9.     "   The  redeemer  of  the  f^''?'-""^ ''^« 

•      1    1  1    r  cluiich, 

*'   world   gave  his  blood  for  the    world,    and  the  that  cihUt 

*'  v/orld  would  not  be  redeemed,    becaufe    the  ^'^^ '''' ^"' 

"  darknefs   did  not  receive   the    light.     He  that 

*'  faith,   the   Saviour  w^as  not  crucified  for  the  re- 

**  demption  of  the  whole  w^orld,  looks  not  to  the 

"  virtue  of  the  facrament,  but  to  the  part  of  in- 

''  fidels  ;  fmcc  the  blood  of  our  Lord  Jefus  Chrift 

"  is  the  price  of  the  whole  M'orld  ;   from  which 

**  redemption  they  are  ftrangers,   who  either  de- 

"  lighting  in  their  captivity  would  not  be  redeem- 

**  ed,    or  after  they  were  redeemed  returned  to 

**  the  fame  jcrvitude." 

The  fame  Pro/per,  in  his  anfwcr  to  Vincentius'?^ 
firft  objection  :  *'  Seeing  therefore  becaufe  of  one 
*'   common  nature  and  caufe  in  truth,   undertaken 


126 


PROPOSITIONS    V.ScVl, 


The  cau  fe  they 
remain  in 
darknefs. 


by  our  Lord,  all  are  rightly  faid  to  be  re- 
deemed, and  neverthelefs  all  are  not  brought 
out  of  captivity  ;  the  property  of  redemption 
without  doubt  belongeth  to  thofe  from  whom 
the  prince  of  this  world  is  fhut  out,  and  now 
are  not  velTels  of  the  devil,  but  members  of 
Chrift  ;  whofe  death  was  fo  beftowed  upon  man- 
kind, that  it  belonged  to  the  redemption  of 
fueh  who  were  not  to  be  regenerated.  But  fo, 
that  that  which  was  done  by  the  example  of  one 
for  all,  might,  by  a  fmgular  myflery,  be  cele- 
brated in  every  one.  For  the  cup  of  immor- 
tality, which  is  made  up  of  our  infirmity  and 
the  divine  power,  hath  indeed  that  in  it  which 
may  profit  all  ;  but  if  it  be  not  drank,  it  doth 
not  heal." 

The  author  de  vocaL  gentium,  lib.  ii.  cap.  6. 
There  is  no  caufe  to  doubt  but  that  our  Lord 
Jefus  Chrift  died  for  finners  and  wicked  men. 
And  if  there  can  be  any  found,  who  may  be  faid 
not  to  be  of  this  number,  Chrift  hath  not  died 
for  all  ;  he  made  himfelf  a  redeemer  for  the 
whole  world." 

Chryjojlom  on.  John  i.  "  If  he  enlightens  every 
man  coming  into  the  world,  how  comes  it  that 
fo  many  men  remain  without  light  ?  For  all 
do  not  fo  much  as  acknowledge  Chrift.  How 
then  doth  he  enlighten  every  man  ?  He  illumi- 
nates indeed  fo  far  as  in  him  is  ;  but  if  any  of 
their  own  accord,  clofmg  the  eyes  of  their  mind, 
will  not  dire(ft  their  eyes  unto  the  beams  of  this 
light,  the  caufe  that  they  remain  in  darknefs  is 
not  from  the  nature  of  the  light,  but  through 
their  own  malignity,  who  willingly  have  ren- 
dered themfelves  unworthy  of  fo  great  a  gift. 
But  why  believed  they  not  I  Becaufe  they  would 
not  :   Chrift  did  his  part." 

The  Arelatenfian  fynod,  held  about  the  year  490, 
Pronounced  him  accurfed,  who  fliould  fay  that 


Q/ Univrr SAL  ^;?i  Saving  Light.  127 

'*  Chrift  hath  not  died  for  all,  or  that  he  would 
**  not  have  all  men  to  be  faved/' 

yJmbr.  on  Pj'alm  cyMm.  Serm.S.     "  The  myfti- 
"  cal  Sun  ofKighteoufnefs  is  arifento  all  ;  he  came 
**  to  all ;  he  luftered  for  all  ;  and  rofe  again  for  all  : 
**  and  therefore  he   fuffered,  that  he  might  take 
**  away  the  fin  of  the  world.     But  if  any   one  he- 
j**  lieve  notinChrift,  he  robshimfelf  of  this  general 
**  benefit,   even  as  if  one  by  clofing  the  windows 
**  fiiouldhold  out  the  fun-beams.     The  fun  is  not 
**  therefore  not  arifen  to  all,  becaufe  fuch  an  one  ^^^  fun-beara- 
"  hath  fo  robbed  himfelf  of  its  heat  ;  but  the  fmi  ftiutout, 
'*  keeps  its  prerogative  ;  it  is  fuch  an  one's  impru-    "  ^°  ' 
V  dence  that  he  fhuts  hmfclf  out  from  the  common 
**  benefit  of  the  light." 

The  fame  man,  in  hiis  nth  book  of  Cam  and 
/^hl,  cap.  13.  faith,  "  Therefore  he  brought  un- 
**  to  all  the  means  of  health,  that  whofoever 
**  fhould  perifli,  may  afcribe  to  himfelf  the  caufes 
**  of  his  death,  who  would  not  be  cured  when 
I**  he  had  the  remedy  by  which  he  might  have 
**  efcaped." 

§  IX.  Seeing  then  that  this  do£lrine  of  the 
univerfality  of  Chrifh's  death  is  {o  certain  and 
I  agreeable  to  the  fcripture-teftimony,  and  to  the 
jfenfe  ofthepurefl  antiquity,  it  may  be  wondered 
ihowfomany,  fome  whereof  have  been  efleemed 
inot  only  learned,  but  alfo  pious,  have  been  ca- 
jpable  to  fall  into  fo  grofs  and  flrange  an  error. 
[But  the  caufe  of  this  doth  evidently  appear,  in 
that  the  way  and  method  by  which  the  virtue 
and  elHcacy  of  his  death  is  communicated  to  all 
men,  hath  not  been  rightly  underftood ,  or  indeed 
hath   been    erroneouflv  taug;ht.      The    Pelagians,  Pe^agiaa 

errors 

afcribing  all  to  man's  will  and  nature,  denied  man 
to  have  any  feed  of  fm  conveyed  to  him  from 
Adam.  And  the  Semi-PelagianSj  making  grace  as 
a  gift  following  upon  man's  merit,  or  right  im- 
proving of  his   nature,    according  to  the   known 


128  P  R  O  P  O  S  I  T  I  O  N  S    V.  V&  VL 

principle,   Facienti  quod  in  Je  efi ,   Deus  non  denegal 
gratiam. 
Extremes  Tliis  g-ave  Aimiflme^  Profper,    and  fome  others 

fallen  into  by  r-  ^    ^  ■  •  r    •  i       r  •     • 

fomc,  making    occaiion,   laoounng,  in  oppolition  to  tneie  opini- 
I  t^ofof^j^""     ons,    to  magnify  the  grace  of  God,   and  paint  out 
the  corruptions   of  man's   nature    (as  the  proverb 
I  is  of  thofe  that  feek  to  make  ftraight  a  crooked 

flick)  to  incline  to  the  ether  extreme.  So  alfo 
the  reformers,  L^/^i?^r  and  others,  finding  among,, 
other  errors  the  ftrange  expreffions  ufed  by  fome 
of  the  Popift  fcholafticks  concerning  free-will,  and 
how  much  the  tendency  of  their  principles  is  to 
exalt  man^s  nature  and  lefTen  God's  grace,  having 
all  thofe  fayings  of  Aiigiijline  and  others  for  a  pat- 
tern, through  the  like  miftake  run  upon  the  fame 
extreme  :  though  afterwards  the  Lutherans,  feeing 
how  far  Calvin  and  his  followers  drove  this  matter, 
(who,  as  a  man  offubtle  and  profound  judgment, 
forefeeing  where  it  would  land,  refolved  above- 
board  to  afTert  that  God  had  decreed  the  means  as 
well  as  the  end,  and  therefore  had  ordainedmen  to 
fin,  and  excites  them  thereto,  which  he  labours 
earneftly  to  defend)  and  that  there  was  no  avoid- 
ing the  making  of  God  the  author  of  fin,  thereby 
received  occafion  to  difcern  the  falfity  of  this  doc-- 
trine,  and  difclaimed  it,  as  appears  by  the  latter 
writings  of  Mdanclhon^  and  the  Mompelgartenfian 
conference,  ^vhere  Lucas  Ofiander,  one  of  the  collo- 
Epit.  Hift  cutors,  terms  it  impious  ;  calls  it  a  making  God  the 
ofiand.  author  of  fin  ^   and  an  horrid  and  horrible  blafphemy. 

Cent.  16.  Yg^.  becaufe  none  of  thofe  who  have  aflerted  this  uni- 
veiTal  redemption  fmce  the  reformation  have  giv- 
en a  clear,  diftinft,  and  fatisfadlory  teftimony  how 
it  is  communicated  to  ail,  and  fo  have  fallen  fhort 
of  fully  declaring  the  perfeftion  of  the  gofpel  dif- 
penfation,  others  have  been  thereby  the  more 
flrengthened  in  their  errors  ;  which  I  fliall  illuf 
trate  by  one  fmgular  example. 


4  cap.  32. 


0/ Universal  ^«i^  Saving  Light.  129 

The  Arr/iinianSy   and  other  alTcrters  of  univcrfal 
race,  ufe  this  as  a  chief  argument. 

That  tuhich  every  man  is  hound  to  believe ^  is  true  : 

Bi't  every  man  is  bound  to  believe  that   Chrijl  died 
or  him . 

Therefore,    l^c. 

Of  this  argument  the  other  party  deny  the  af^ 
amption,    faying,    That  they  who  never  heard  of 
Ihriji^   are  not  obliged  to   believe  in  hi'm  ;  and  feeing  RemoanMi  o- 
be  Remonftrants   (as  they  arc  commonly  called)  pi"'"/'^'^"!^''- 

^  J  J^  /    ens  ihe  preciie 

0  generally  themf elves  acknowledge^  that  without  /i7(?  decree  of repro- 

utward  knozvledge   of  Chrift  there  is  no  falvation,   ^''°"' 

hat  gives  the   other  party  yet  a  ftronger  argu- 

lent  for  their  precife  decree  of  reprobation.     For 

ay  they,  feeing  we  all  fee  really,  and  in  effe^,  that 

Tod  hath  with-held  from  riiany  generations,  and  yet 

rom  many  fiations,    that  knowkdge  which   is   abfc- 

utely  needful  to  falvation,    and  fo  hath  rendered  it  j 

'mply  im-poffibls  u?Uo  them  ;  why  may  he  not  as  well 

vith-hold  the  grace  neceffary  to  'make  a  faving  appli- 

ation  of  that  knowledge,   where  it  is  preached  ?  For 

here  is  no  ground  to  fay,   That  this  were  iniufiice  in 

'jod,  or  partiality,  more  than  his  leaving  thofe  others 

n  utter  ignorance ;  the  one  being  but  a  with  -holding 

race  to  apprehend  the  ohjeB  of  faith  ^    the  other  a 

vithdrawing  the  oh]e5l  itfelf.     For  anfwer  to  this, 

hey  are   forced  to  draw  a  conclufion  from  their 

•ormer  hypothefs   of  Chrift's   dying  for    all,    and 

jrod's  mercy   and  juftice,   faying.   That-  if  thefe 

leathcns,   who  live  in  thefe  remote  places,  where  the 

nttward  knowledge  of  Chrijl  is  not,  did  improve  that 

■cmmon  knowledge  they  have,   to  zvhom  the  outward 

r  eat  ion  is  for  an   ohje^  of  faith,   by  which  they  may 

gather  that  there  is  a   God,  then    the   Ford  would, 

'>y  fonie  providence,  either  fend  an  angel  to  tell  them 

f  Chrif,    or  convey  the  fcriptures  to  them,  or  bring 

ihemfome  way  to  an  opportunity  to  meet  withfuch  as 

night  inform  them.     Which,  as  it  gives  always  too 

jnuch  to  the  power  and  ilrengtli   of  man's   will 


130  P  Pv  O  P  O  S  I  T  I  O  N  S     V.  c^'  VI. 

and  nature,  and  favours  a  little  of  Sccinianifm  and 
Pelagiard/m,  or  at  leaft  ol Semi-Pelaglam-fm,  fo,  fince 
it  is  only  built  upon  probable  conjet^ures,  neither 
hath  it  evidence  enough  to  convince  any  ftrongly 
tainted  with  the  other  do(flTine  ;  nor  yet  doth  it 
make  the  equity  and  wonderful  harmony  of  God's 
mercy  and  juftice  towards  all  fo  manifefi:  to  the 
underftanding.  So  that  I  have  often  obferved, 
that  thefc  alfertors  of  univerfal  grace  did  far^ 
more  pithily  and  ftrongly  overturn  the  falfe  doc- 
trine of  their  adverfaries,  than  they  did  cftablifli 
and  confirm  the  truth  and  certainty  of  their  own. 
And  though  they  have  proof  fufficient  from  the  ho- 
ly fcriptures  to  confirm  the  univerfality  of  Chrift's 
Kvocable'de"^'  ^cath,  and  that  none  are  precifely,  by  any  irre- 
crce,  excluded  vocable  decree,  excluded  from  falvation,  yet  I 
f.om  falvation.  ^^^  ^y^^^  ^^^^  ^^^  preffed,  iu  the  refpeas  above- 
mentioned,  to  fhew  how  God  hath  fo  far  equally 
extended  the  capacity  to  partake  of  the  benefit  of 
Chrift's  death  unto  all,  as  to  communicate  unto 
1  them  a  fufficient  way  of  fo  doing,  they  are  fome^ 

I  what  in  a  ftrait,  and  are  put  more  to  give  us  their 

conjeiftures  from  the  certainty  of  the  former  pre- 
fuppofed  truth,  to  wit,  that  becaufe  Chrift  hath 
certainly  died  for  all,  and  God  hath  not  rendered 
falvation  impoffible  to  any,  therefore  there  muft 
be  fome  way  or  other  by  which  they  may  be  fa- 
ved  ;  which  muft  be  by  improving  fome  common 
grace,  or  by  gathering  from  the  works  of  creation 
and  providence,  than  by  really  demonftrating,  by 
convincing  and  fpiritual  arguments,  what  thatij 
way  is.  ' 

§.  X.  It  falls  out  then,  that  as  darknefs,  and 
the  great  apoftacy,  came  not  npon  the  Chriftiani 
world  all  at  once,  but  by  feveral  degrees,  one 
thing  making  way  for  another  ;  until  that  thick 
and  grofs  veil  came  to  be  overfpread,  wherewith 
the  nations  were  fo  blindly  covered,  from  X\\^Je- 
venth  and  eighth,  until  ihG  Jtxteenth  centutry  ;  even  as 


0/ Universal  ^>?^  Saving  Light.  iji 

tlie  darknefs  of  the  night  comes  not  upon  the  out- 
ward creation  at  once,  but  by  degrees,  according 
as  the  fun  decHnes  in  each  horizon  ;  fo  neither 
did  that  full  and  clear  light  and  knowledge  of  the 
glorious  difpenfation  of  the  gofpel  of  Chrilt  appear  ' 

all  at  once:  the  work  of  the  firll  witneffes  beino- 
more  to  teilify  againft  and  difcover  the  abufes  of 
the  apoftafy,  than  to  eilablifli  the  truth  in  purity. 
He  that  comes  to  build  a  new  city,  raufl  lirft  re- 
move the  old  rubbifli,  before  he  can  fee  to  lay  a 
new  foundation  ;  and  he  that  comes  to  an  houfc 
greatly  polluted  and  full  of  dirt,  will  firft  fweep 
away  and  remove  the  filth,  before  he  put  up  his 
own  good  and  new  furniture.  The  dawning  of 
the  day  difpels  the  darknefs,  and  makes  us  fee  the 
things  that  are  moft  confpicuous  :  but  the  diltindt 
clifcovering  and  difcerning  of  things,  fo  as  to 
make  a  certain  and  perfed:  obfervation,  is  reierved 
for  the  arifmg  of  the  Urn,  and  its  fhining  in  full 
brightnefs.  And  we  can,  from  a  certain  expe- 
rience, boldly  affirm,  that  the  not  waiting  for  this, 
but  building  among,  yea,  and  w^ith,  the  old  Popip 
j-ubbijh^  and  fetting  up  before  a  full  purgation, 
hatli  been  to  molt  Proteftants  the  foundation  of 
many  a  miftake,  and  an  occafion  of  unfpeakable 
hurt.     Therefore  the  Lord  God,  who  as  he  feeth  ^^l"  mo'er.iii 

1       ,  .  Ill  diitoveiAot  the 

meet  doth  communicate  and  make  known  to  man  gofpti  refervcd 
the  more  full,  evident,  and  perfect  knowledge  of '"'*"*  """^ ^s""* 
his  everlafting  truth,  hath  been  pleafed  to  rcferve 
the  more  full  difcovery  of  this  glorious  and  evan- 
gelical difpenfation  to  this  our  age  ;  albeit  di- 
vers teftimonies  have  thereunto  been  borne  by 
i  fome  noted  men  in  feveral  ages,  as  fliall  hereafter 
appear.  And  for  the  greater  augmentation  of 
the  glory  of  his  grace,  that  no  man  might  have 
whereof  to  boafl:,  he  hath  railed  np  a  few  defpi- 
cable  and  illiterate  7uen,  and  for  the  moft  part 
mechamcks^   to  be  the  difpenferj?  of  it  ;  by  v/hich 


132  PROPOSITIONS     V.  &  VI. 

gofpel  all  the  fcruples,  doubts,  hefitations  and  ob- 
jc'ilions  above-mentioned  are  eafiiy  and  evidently 
anfv/ered,  and  the  juftice  as  well  as  mercy  of  God, 
according  to  their  divine  and  heavenly  harmony, 
are  exhibited,  eftablifhed,  and  confirmed.  Ac- 
cording to  which  certain  light  and  gofpel,  as  the 
knowledge  thereof  has  been  manifefled  to  us  by 
the  revelation  of  Jefus  Chrift  in  i/s,  fortified  by 
our  own  feniible  experience,  and  fcaled  by  the  tef- 
timony  of  the  Spirit  in  our  hearts,  we  can  confi- 
dently affirm,  and  clearly  evince,  according  to  the 
teftimony  of  the  holy  fcriptures,  the  following 
points  : 

Prop.  I.  §•  XI.  Firft,    Thai  God,  who  out  of  his  infinite 

love  fent  his  Son,  the  Lord  Jefus  Chrift,  into  the 

Adayofvifjta- world,  who  tafted  death  for  every  man,  hath  given 
to  every  man,  whether  Jew  or  Gentile,  Turk  or  Scy- 
thian, Indian  or  Barbarian,  of  whatibever  nation, 
country,  or  place,  a  certain  day  or  time  of  vifitation  ; 
during  which  day  or  time  it  is  pojjible  for  them  to  be 
faved,  and  to  partake  of  the  fruit  of  Chriji's  death. 

Prop.  II.  Secondly,  That  for  this  end  God  hath  communicated 
and  given  unto  every  man  a  meajure  of  the  light  of 

Amcafureof    Ms  own  Son,   a  mcofure  of  grace,  or  a  meafure  of  the 

light  mall.  Spirit,  which  the  fcripture  expreffes  by  feveral 
names,  as  fometimes  of  the  feed  of  the  kingdom^ 
Mat.  xiii.  i8.  19.  the  Light  that  makes  all  things 
manifefi,  Eph.  v.  13.  the  Word  ^/GoJ,  Rom.  x. 
17.  or  manifej^ation  of  the  Spirit  given  to  profit 
withaly  I  Cor.  xii.  7.  a  talent,  Mat.  xxv.  15.  ^ 
little  leaven,  Mat.  xiii.  33.  the  gofpel  preached  in 
every  creature.  Col.  i.  23. 

Prop.  III.  Thirdly,  That  God,  in  and  by  this  Light  and  Seed, 
invites,  calU,  exhorts,  and flrives  with  every  man,  in 

God's  faivat'ion  Order  to  favc  him  ;  which,  as  it  is  received  and  not 

:j7S^  work^  the  falvation  of «//,  even  of  thofc 

who   are  ignorant  of  the  death  and  fufFerings  of 
Chrift,  and  o^  /Lti^m^^  fall,  both  by  bringing  them 


O/Univ ER SAL  <j;/i Saving  Light.  i^g 

to  a  fenfe  of  their  own  mifery,  and  to  be  fliarers 
in  the  fufFerings  of  C^hrifl  inwardly,  and  by  making 
them  partakers  of  his  refurreftion,  in  becoming 
holy,  pure,  and  righteous,  and  recovered  out  of 
their  fms.  By  which  alfo  are  faved  they  that  have 
the  knowledge  of  Chrift  outwardly,  in  that  it  opens 
their  underftanding  rightly  to  ufe  and  apply  the 
things  delivered  in  the  fcriptures,  and  to  receive 
the  faving  ufe  of  them  :  but  that  this  may  be  reftjled 
and  rejected  in  both,  in  which  then  God  is /aid  to  be 
ref.fi ed  and  -prejjed  down,  and  Chtijl  to  be  again  c-ru- 
cijied,  and  flit  to  open  JJjame  in  and  among  men.  And 
to  thofe  who  thus  refifl:  and  refufe  him,  he  be- 
comes their  condemnation. 

Firft  then,  According  to  this  doftrine  the  mer-  Confcq.  i. 
cy  of  God  is  excellently  well  exhibited,  in  that  none 
are  neceffarily  fliut  out  from  falvation  ;  and  his 
juftice  is  demonftrated,  in  that  he  condemns  none 
but  fuch  to  whom  he  really  made  oifer  of  falva- 
tion, affording  them  the  means  fufficient  there- 
unto. 

Secondly,  This   do£lrine,  if  well  weighed,  will    °"*^'''*=- 
be  found  to  be  xhc  foundation  of  Chriftianity ,  falva- 
tion and  affiirance. 

Thirdly,  It  agrees   and  anfwers  with  the  whole  Confcq.  3. 
tenor  of  the  go  [pel  promifes  and    threats,   and  with^ 
the  nature  of  the  minifir^  of  Chrifi ;  according  to 
which,  the   gofpel,   falvation  and  repentance,  are 
commanded  to  be  preached  to  every  creature,  with- 
out refpetl  of  nations,  kindred,  families  or  tongues. 

Fourthly,  //  magnifies  and  commends  the  merits  and  Confcq.  4. 
death  of  Chrifi,   in   that  it  not  only  accounts  them 
futhcient  to   fave    all,   but   declares   them   to   be 
brought  fo  nigh  unto  all,  as  thereby  to  be  put  into 
the  nearell  capacity  of  falvation. 

Fifthly,  //  exalts  above  all  the  grace  of  God,  to  confcq.  5. 
which  it  attributeth  all  good,   even  the  leaft  and 
fmalled  aiTtions  that   arc   fo  ;   afcribing  thereunto 
not  only  the  firfl  beginnings  and  motions  of  good, 


134  PROPOSITIONS     V.  c^  VI. 

but  alfo  the  whole  converfion  and  falvation  of 
the  foul. 

Confeq.  6.  Sixthly,   //  contradiSis^   overturns ,    and  e?tervates 

the  falje  do^rine  of  the  Pelagians,  Semi-Pelagians, 
Socinians,  and  others j  who  exalt  the  light  of  na- 
ture, the  liberty  of  man's  will,  in  that  it  wholly 
excludes  the  natural  man  from  having  any  place  or 
portion  in  his  own  falvation,  by  any  afting,  moving 
or  working  of  his  own,  until  he  be  firft  quickened, 
raifed  up,  and  aftuated  by  God's  Spirit. 

Confeq.  7.  Seventhly,  j^s  it  makes  the  whole  falvation  of  man 

folely  and  alone  to  depend  upon  God,  fo  it  makes  his 
condemnation  wholly  and  in  every  refpeEl  to  he  of  him^ 
felff  in  that  he  refufed  and  relifted  fomewhat  that 
from  God  wreftled  and  ftrove  in  his  heart,  and 
forces  him  to  acknowledge  God's  juft  judgment  in 
reje«^ing  and  forfaking  of  him. 

Confeq,  8-  Eighthly,     It  takes  away  all  ground  of  defpair,  in 

that  it  gives  every  one  caufe  of  hope  and  certain 
affurance  that  they  may  be  faved  ;  neither  doth  feed 
any  in  fecurity,  in  that  none  are  certain  how  foon 
their  day  may  expire  :  and  therefore  it  is  a  con- 
ftant  incitement  and  provocation,  and  lively  en- 
couragement to  every  man,  to  forfake  evil,  and 
clofe  with  that  which  is  good. 

Confeq.  9.  Ninthly,   //  wonderfully  commends  as  well  the  cer- 

tainty of  the  Chrijlian  religion  amoyig  infidels,  as  it 
manifejis  its  own  verity  to  all,  in  that  it  is  confirmed 
and  eftabliflied  by  the  experience  of  all  men  ;  fee- 
ing there  was  never  yet  a  man  found  in  any  place 
of  the  earth,  however  barbarous  and  wild,  but 
hath  acknowledged,  that  at  fome  time  or  other,  lefs 
or  more,  he  hath  found  fomewhat  in  his  heart  re- 
proving him  for  fome  things  evil  which  he  hath 
done,  threatening  a  certain  horror  if  he  continued 
in  them,  as  alfo  promifuig  and  communicating  a 
certain  peace  and  fweetnefs,  as  he  has  given  way 
to  it,  and  not  refifted  it. 


0/ Universal  ^;zi  Saving  Light.  135 

Tenthly,  It  wonderfully  Jheweth  the  excellent  ^//l  Confcq.  lo. 
dom  of  God,  by  which  he  hath  made  the  means  of 
lalvation  io  univerial  and  comprehenfive,  that  it  is 
not  needful  to  recur  to  thofe  miraculous  and 
ftrange  ways  ;  feeing  according  to  this  moft  true 
dodrine,  the  gofpel  reacheth  all,  of  whatfoever 
condition,   age,  or  nation. 

Eleventhly,  //  is  really  and  effeufively,  though  not  Confeq.  n. 
in  fo  many  words,  yet  by  deeds,  eflahlifoed  and 
confirmed  by  all  the  -preachers ,  -promulgators^  and  doc- 
tors of  the  Chriftian  religion  that  ever  were,  or  now 
are,  even  by  thofe  that  otherways  in  their  judgment 
oppofe  this  do^rine,  in  that  they  all,  whatever  they 
have  been  or  are,  or  whatfoever  people,  place, 
or  country  they  come  to,  do  preach  to  the  people, 
and  to  every  individual  among  them,  that  they 
may  be  faved  ;  intreating  and  defiring  them  to  be- 
lieve in  Chrift,  who  hath  died  for  them.  So  that 
what  they  deny  in  the  general,  they  acknowledge 
of  every  particular  ;  there  being  no  man  to  whom 
they  do  not  preach  in  order  to  falvation,  telling 
him  Jefiis  Chrifi  calls  and  wills  him  to  believe  and  be 
faved;  and  that  if  he  refufe,  he  fliall  therefore  be 
condemned,  and  that  his  condemnation  is  of  him- 
felf.  Such  is  the  evidence  and  virtue  of  Truth, 
that  it  conflrains  its  adverfaries  even  againft  their 
wills  to  plead  for  it, 

Laftly,   According  to  this  doctrine  the  former  Conftq.  12, 
argument  ufed  by  the  Armmians,  and  evited  by  the 
Cahinifis,  concerning  every  man's  being  bound  to 
believe  that  Chrifi  died  for  him,  is,  by  altering  the 
aiTumption,  rendered  invincible  ;  thus, 

That  which  every  man  is  bound  to  believe,  is  true : 
But  every  man  is  bound  to  believe  that  God  is  mer- 
ciful unto  him : 
'Therefore,  Sec. 

This  aiTumption  no  man  can  deny,  feeing  his 
mercies  are  faid  to  be  over  all  his  works.  And 
herein  the  fcripture  every  way  declares  the  mercy 


136  PROPOSITIONS     V.  Jc  VI. 

of  God  to  be,  in  that  he  invites  and  calls  finners 
to  repentance,  and  hath  opened  a  way  of  falvation 
for  them  :  fo  that  though  thofe  men  be  not  bound 
to  beheve  the  h'lfiory  of  Chriffs  death  and  paffion 
who  never  came  to  know  of  it,  yet  they  are  bound 
to  believe  that  God  will  be  merciful  to  them,  if 
they  follow  his  ways  ;  and  that  lie  is  merciful  unto 
them,  in  that  he  reproves  them  for  evil,  and  en- 
Our  adverfaries  courages  them  to  good.  Neither  ought  any  man 
unmerciful  af-  ^q  bclleve  thpt  God  is  unmerciful  to  him,  or  that  he 

lertion  oi  God  ,        ,       r-  11  •        •  1    •         1    i  • 

hath  from  the  begmnmg  ordamed  hmi  to  come 
into  the  world  that  he  might  be  left  to  his  own 
evil  inclinations,  and  fo  do  wickedly  as  a  means  ap- 
pointed by  God  to  bring  him  to  eternal  damnation  ; 
which,  were  it  true,  as  our  adverfaries  afhrm  it  to 
be  of  many  thoufands,  I  fee  no  reafon  why  a  man 
might  not  believe  ;  for  certainly  a  man  may  be- 
lieve the  truth. 

As  it  manifeftly  appears  from  the  thing  itfelf, 
that  thefe  good  and  excellent  confequences  fol- 
low from  the  belief  of  this  dodlrine,  fo  from  the 
proof  of  them  it  will  yet  more  evidently  appear  ; 
to  which  before  I  come,  it  is  requifite  to  fpeak 
fomewhat  concerning  the  flate  of  the  controverfy, 
which  will  bring  great  light  to  the  matter :  for 
from  the  not  right  underftanding  of  a  matter  under 
debate,  fometimes  both  arguments  on  the  one  hand, 
and  objecSlions  on  the  other,  are  brought,  which 
do  no  way  hit  the  cafe  ;  and  hereby  alfo  our  fenfe 
and  judgment  therein  will  be  more  fully  under- 
ftood  and  opened. 
Ouef.  I.  §•  ■^^^*  Firfl:  then,  by  this  day  and  time  of  vlfita^ 
Trcftatin^of  tlon,  v/liicli  we  fay  God  gives  unto  all,  during 
thequeftion,  v^^i^^ic];!  they  may  be  faved,  we  do  not  underfland  the 
whole  time  of  every  man's  life  ;  though  to  fome  it 
may  be  extended  even  to  the  very  hour  of  death, 
as  we  fee  in  the  example  of  the  thief  converted 
upon  the  crofs :  hMtfiich  afeafon  at  leaf  as fufficiently 
exonerateth  God  of  every  man's  condemnation^  which 


0/ Universal  and  Saving  Light.  137 

to  fome  may  be  fooner,  and  to  others  later,  ac- 
cording as  the  Lord  in  his  wifdom  fees  meet. 
So  that  many  men   may   out-Uve   this  day,  after  ^^'^' "\*?>' 

•'  -'  y  ■  may  oul-livc 

which  there  may  be  no  polTibihtv  of  falvation  to  the  day  of 
them,  and  God  juftly  fuffers  thcm'to  be  hardened,  ^„f'*  '"'"'" 
as  a  jull  punifhment  of  their  unbeHef,  and  even 
raifes  them  up  as  injftruments  of  wrath,  and  makes 
them  a  Icourge  one  againft  another.  Whence  to 
men  in  this  condition  may  be  fitly  applied  thofc 
fcriptures  which  are  abiifed  to  prove  that  God  in- 
cites men  necejjarily  to  fin.  This  is  notably  expreffed 
by  the  apoiile,  Rom.  i.  from  verfe  17.  to  the  end, 
but  eipecially  verie  28.  And  even  as  they  did  not 
like  to  retain  Gcd  in  their  knowledge ^  Gcd  gave  them 
up  to  a  reprobate  mind,  to  do  thofe  things  ivhich  are 
not  conveviient.  That  many  may  out-live  this  day 
of  God's  gracious  vifitation  unto  them,  is  {hewn 
by  tlie  example  o?  EJaii,  Heb.  xii.  16,  17.  who  fold 
his  birth-right :  fo  he  had  it  once,  and  was  capable 
to  have  kept  it ;  but  afterwards,  when  he  would 
have  inherited  the  bleffing,  he  was  rejected.  This 
appears  alfo  by  Chrifl's  weeping  over  Jerifalem, 
Luke  xix.  42.  faying,  If  thou  hadfi  known  in  this  thy 
day  the  things  that  belong  unto  thy  peace ;  but  now 
they  are  hid  from  thine  eyes.  Which  plainly  imports 
a  time  when  they  might  have  known  them,  which 
now  was  removed  from  them,  though  they  were 
yet  alive  ;  but  of  this  more  fliall  be  faid  hereafter. 

§.  XilL  Secondly,  By  this  feed,  grace,  and  QncC.  2, 
word  of  God,  and  light  wherewith  we  lay  every  one  ^ 
is  enlightened,  and  hath  a  meafure  of  it,  which 
ftrives  with  him  in  order  to  favc  him,  and  which 
may,  by  the  ftubbornnefs  and  wickednefs  of  man's 
will,  be  quenched,  bruifed,  wounded,  preffed  dawn, 
flain  and  crucified,  we  underf  and  not  the  proper  ef- 
fence  and  nature  of  Gcd  precifely  taken,  which  is  not 
divifible  into  parts  and  meafures,  as  being  a  mofl  pure, 


igS  PROPOSITIONS     V.  &  VI. 

Jimple  being  J  void  of  all  compofition  or  divijion,  and 
therefore  can  neither  be  refilled,  hurt,  wounded, 
Jt  37ts^''  crucified,  or  {lain  by  all  the  efforts  and  ftrfength  of 
properties  de-  nien  ;  but  we  under fiayid  a  fpiritiml^  heavenly,  and 
invifible  principle,  in  which  God,  as  Father,  Son,  and 
Spirit,  dwells  ;  a  meafure  of  which  divine  and 
glorious  life  is  in  all  men  as  a  feed,  which  of  its 
own  nature  draws,  invites,  and  inchnes  to  God. 
And  as  every  unrighteous  aftion  is  witnefTed  againft 
and  reproved  by  this  light  ^nd/eed,  fo  by  fuch  acti- 
ons it  is  hurt,  wounded,  and  flain,  and  flees  from 
them  even  as  the  flefh  of  man  flees  from  that  which  is 
of  a  contrary  nature  to  it.  Now  becaufe  it  is  never 
feparated  from  God  nor  Chrifl,  but  wherever  it  is 
God  and  Chrift  are  as  wrapped  up  therein,  there- 
1  Tim. 6.16.  f^y^  ^j^j  [y^  that  refpeft  as  it  is  refifled,  God  is 
faid  to  be  refilled  ;  and  where  it  is  borne  down, 
God  is  faid  to  be  prelfed  as  a  cart  under  jheaves, 
and  Chrifl  is  faid  to  be  flain  and  crucified.  And 
on  the  contrary,  as  this  feed  is  received  in  the 
heart,  and  fuffered  to  bring  forth  its  natural  and 
proper  effecl,  Chrifl  comes  to  be  formed  and  rai- 
fed,  of  which  the  fcripture  makes  fo  much  men- 
tion, calling  it  the  new  man,  Chriji  within,  the 
hope  of  glory.  This  is  that  Chriji  within,  which  we 
arc  heard  fo  much  to  fpeak  and  declare  of,  every 
where  preaching  him  up,  and  exhorting  people 
to  believe  in  the  light,  and  obey  it,  that  they  may 
come  to  know  Chrifl  in  them,  to  deliver  them  from 
all  fin. 

But  by  this,  as  we  do  not  at  all  intend  to  equal 

ourfelves  to  that  holy  man  the   hord  Je  us  Chriji, 

who  was  born  of  the  virgin  Marv,  in  whom  all  the 

fulnefs  of  the   Godhead   dwelt  bodily,  fo  neither 

That  the  fuincfs  ^q   we    dcjlroy   the  reality   of  his  prejent    exijience, 

dwdhTrl'chnii  as  fomc  liavc  falfely  calumniated  us.     For  though 

bodily.  y^TQ  affirm  that  Chrifl  dwells  in  us,  yet  not  im- 


0/ Universal  i^;/<i  Saving  Light.  139 

mediately,  but  mediately,  as  he  is  in  t\\2X.feed, 
which  is  in  us ;  whereas  he,  to  wit,  the  Eternal 
Word  which  was  with  God,  and  was  God,  dvvxlt 
immediately  in  that  holy  man.  He  then  is  as  the 
head,  and  we  as  the  members  ;  he  the  vine,  and 
we  the  branches.  Now  as  the  foul  of  man  dwells 
otherwife  and  in  a  far  more  immediate  manner  in 
the  head  and  in  the  heart,  than  in  the  hands  or 
legs ;  and  as  the  fap,  virtue,  and  life  of  the  vine 
lodgeth  far  otherwife  in  the  flock  and  root  than  in 
the  branches,  fo  God  dwelleth  otherwife  in  the 
man  Jejits  than  in  us.  We  alfo  freely  rejedl  the 
herefy  oi  Apollinarius,  who  denied  him  to  have  any 
foul,  but  faid  the  body  was  only  afcuated  by  the 
Godhead.  As  alfo  the  error  oi Eutyches,  \\A\o  made 
the  manhood  to  be  wholly  fwallowed  up  of  the 
Godhead.  Wherefore,  as  we  believe  he  was  a 
true  and  real  man,  fo  we  alfo  believe  that  he  con- 
tinues fo  to  be  glorified  in  the  heavens  in  foul  and 
body,  by  whom  God  (liall  judge  the  world,  in  the 
great  and  general  day  of  judgment. 

§.   XIV.    Thirdly,    IVe  underftand  not  this  feed,  Ouq^.  5. 
light y  or  grace  to  be  an  accident,  as  moji  men  igno-  ^'^^^j.  '^.';  'jo''- 
rantly  do,  but  a  real  fpiritual  Jubjiance,  which  the  tubaance, 
foul  of  man  is  capable  to  feel  and  apprehend,  from  ^^j^'^l'  |kmoi!i 
which  that  real,  fpiritual,  inward  birth  in  believers  and  appichea- 
arifes,  called  the  new  creature,   the  new  man  in  the   *"  ' 
hcArt.     This  feems  ftrange  to  carnal-minded  men, 
becaufe  they  are  not  acquainted  with  it  ;    but  we 
know  it,  and  are  fenfible  of  it,  by  a  true  and  certain 
experience.    Though  it  be  hard  for  man  in  his  na- 
tural wifdom  to  comprehend  it,  until  he  come  to 
feel  it  in  himfelf  ;    and  if  he  fnould,  holding  it  in 
the  mere  notion,    it  would  avail  him  little  ;    yet 
we  are  able  to  make  it  appear  to  be  true,  and  that 
our   faitli   concerning   it   is   not  without   a    iolid 
ground  :    for  it  is  in  and  by  this  inward  and  iub- 
Itantial  feed  in  our  hearts  as  it  comes  to  receive 
nourilhmcnt,   and  to  have  a  birth   or  geniture  in, 

U 


140  PROPOSITIONS     V.ScVL 

us,  that  we  come  to  have  thofe  fpiritual  fenfes  rai- 
fed  by  which  we  are  made  capable  of  taking, jMell- 
ingy  feeing^  and  handling  the  things  of  God  :  for  a 
man  cannot  reach  unto  thofe  things  by  his  natural 
fpirit  and  fenfes,  as  is  above  declared. 

Next,  We  know  it  to  be  a  Jiihftance.,  bccaufe  it 
fubfifts  in  the  hearts  of  wicked  men,  even  while 
they  are  in  their  wickedncfs,  as  jQiall  be  hereafter 
proved  more  at  large.  Now  no  accident  can  be  in 
2.  Jubje5l  without  it  give  the  fubje^l  its  own  deno- 
mination ;  as  where  whitenejs  is  in  a  fubjeft,  there 
the  degrees  of  the  fiibjeft  is  Called  white*  So  we  diftinguifh  be- 
tWoui  ofma'n"  twixt  hoUnefs ,  as  it  is  an  accident,  which  denomi- 
nates man  fo,  as  the  feed  receives  a  place  in  him, 
and  betwixt  the  holy  Jubjiantial  feed,  which  many 
times  lies  in  man's  heart  as  a  naked  grain  in  the 
flony  ground.  So  alfo  as  we  may  diftinguifli  be- 
twixt health  and  medicine ;  health  cannot  be  in  a 
body  without  the  body  be  called  healthful,  becaufe 
health  is  an  accident  ;  but  medicine  may  be  in  a 
body  that  is  moft  unhealthful,  for  that  it  is  a  fub- 
ftance.  And  as  when  a  medicine  begins  to  work, 
the  body  may  in  fome  refpedl  be  called  healthful, 
and  in  fome  refpet^  unhealthful,  fo  we  acknowledge 
as  this  divine  medicine  receives  place  in  man's  hearty 
it  may  denominate  him  in  fome  part  holy  and  good 
though  there  remain  yet  a  corrupted  unmortified 
part,  or  fome  part  of  the  evil  humors  unpurged 
oat ;  for  where  two  contrary  accidents  are  in  one 
fubje6V,  as  health  ?^ndificknefs  in  a  body,  the  fiibjeft 
receives  its  denomination  from  the  accident  which 
prevails  moft.  So  many  men  are  called  faints,  good 
and  holy  men,  and  that  truly,  when  this  holy  feed 
hath  wrought  in  them  in  a  good  meafure,  and  hath 
fomewhat  leavened  them  into  its  nature,  though 
they  may  be  yet  liable  to  many  infirmities  and  weak- 
neffes,  yea  and  to  fome  iniquities:  for  as  the  feed  of 
lin  and  ground  of  corruption,  yea  and  the  capa- 
city of  yielding  thereunto,  and  fomctimes  a-^ually 


0/Universal  ^»^  Saving  Light.  141 

falling,  doth  not  denominate  a  good  and  holy  man 
impious  ;  fo  neitlier  doth  the  feed  of  righteouihefs 
in  evil  men,  and  the  polfibility  of  their  becoming 
one  with  it,   denominate  them  good  or  holy. 

§ .  XV.  Fourthly,  IVe  do  not  hereby  intend  any  Quef.  4. 
ways  to  lejjhi  or  derogate  from  the  atonement  and  Ja- 
cr'ifue  of  Jefiis  Chrift  ;  but  on  the  contrary  do  mag- 
nify and  exalt  it.  For  as  we  believe  all  thofe  things 
to  have  been  certainly  tranfa^Tted  which  are  record- 
ed in  the  holy  fcriptures  concerning  the  birth y  life, 
miracles  y  f'fferings^  refur region  and  afcenfion  of 
Chrift  ;  fo  we  do  alfo  believe  that  it  is  the  duty  of 
every  one  to  believe  it  to  whom  it  pleafcs  God  to 
reveal  the  fame,  and  to  bring  to  them  the  know- 
ledge of  it ;  yea  we  believe  it  were  damnable  unbe- 
lief not  to  believe  it,  when  fo  declared  ;  but  to 
refill  that  holy  feed,  which  as  minded  would  lead 
and  incline  every  one  to  believe  it  as  it  is  offered 
unto  them,  though  it  revealeth  not  in  every  one 
the  outward  and  explicit  knowledge  of  it,  never- 
thelcfs  it  always  affenteth  to  it  nbi  dedaratur, 
where  it  is  declared.  Neveithelefs  as  we  firmly 
believe  it  was  neceffary  that  Chrift  fhould  come, 
that  by  his  death  and  fufferings  he  might  offer  up 
himfclf  a  facrifice  to  God  for  our  fms,  who  his 
own  felf  bare  our  fins  in  his  own  body  on  the  tree  : 
lo  we  believe  that  the  rcmiliion  of  fins  which  of  fms  is  only 
any  partake  of,  is  only  in  and  by  virtue  of  that  cj^it^'""^  ^^ 
moft  fatisfadlory  facrifice,  and  no  otherwife.  For 
it  is  by  the  obedience  of  that  one  that  the  free  gift  is 
come  upon  all  to  juftif cation.  For  we  affirm,  that 
as  all  men  partake  of  the  fruit  of  jldam\  fall, 
in  that  by  rcafon  of  that  evil  feed,  which  through 
him  is  communicated  unto  them,  they  are  prone 
and  inclined  unto  evil,  though  thoufands  of  thou- 
fands  be  ignorant  of  Adam's  fall,  neither  ever 
knew  of  the  eating  of  the  forbidden  fruit  ;  fo 
alfo  many  may  come  to  feel  the  influence  of  this 
hcly   and  divine  feed  and   lights    and  be   turned 


142  PROPOSITIONS     V.  c^  VI. 

from  evil  to  good  by  it,  though  they  knew  nothing 
of  Chrift's  coming  in  the  fiefli,  through  whofc 
obedience  and  fufFerings  it  is  purchafed  unto  them. 
And  as  we  affirm  it  is  abfolntely  needful,  that 
thofe  do  believe  the  hiftory  of  Chrift's  outward 
appearance,  whom  it  pleafed  God  to  bring  to  the 
knowledge  of  it ;  fo  we  do  freely  confefs,  that  even 
that  outward  knowledge  is  very  comfortable  to 
iiich  as  are  fubjed:  to,  and  led  by  tlie  inward  Jeed 
and  light.  For  not  only  doth  the  fenfe  of  Chrift's 
love  and  fufFerings  tend  to  humble  them,  but  they 
arc  therebv  alfo  ftrengthened  in  their  faith,  and  en- 
couraged  to  follow  that  excellent  pattern  which  he 
hath  left  us,  who  Juffered  for  us,  as  faith  the  apoftle 
Peter,  i  Pet.  2.21.  leaving  us  an  example,  that  we 
jhoiild  follow  his  ftefs  :  and  many  times  we  are 
greatly  edified  and  refreftied  with  the  gracious  fay- 
The  hiftory  is  jngs  wliich  procccd  out  of  his  mouth.  The  hijlory 
the  inyRery.  then  is  profitable  and  comfortable  with  the  myjiery, 
and  never  without  it  ;  but  the  myjlery  is  and  may 
be  profitable  without  the  explicit  and  outward 
knowledge  of  the  hiffory. 
Quef.  y.  But  Fifthly,  This  brings  us  to  another  queftion, 
How  chrift  is  to  wit,  Whether  Chrijl  be  in  all  men  or  no  f  \Vhich 
^na  men.  fometimes  hath  been  afked  us,  and  arguments 
brought  againit  it  ;  becaufe  indeed  it  is  to  be  found 
in  fome  of  our  writings  that  Chrijl  is  in  all  men  ; 
and  we  often  are  lieard,  in  our  public  meetings 
and  declarations,  to  defire  every  man  to  know  and 
be  acquainted  with  Chriji  in  them,  telling  them  that 
Chrijl  is  in  them  ;  it  is  fit  therefore,  for  removing 
of  all  miftakes,  to  fay  fomcthing  in  this  place 
concerning  this  matter.  We  have  faid  before 
how  that  a  divine,  Jpiritiial,  and  Jufernatural  light 
is  in  all  men  ;  how  that  God  and  Chriji  dwelUth 
in  it ,  and  is  never  feparated  from  it  ;  alfo  how 
that,  as  it  is  received  and  clofed  with  in  the  hearty 
Chrijl  cow.es  to   he  formed  and  brought  forth :    but 


0/ Universal  <3W  Saving   Light.  145 

wc   are   far   from  ever  having  faid,    that   Chrifi 
is   thus  fcrmed  hi   all  men^   or  in  the  wicked  -   for 
that  is  a  great    attainment,  which  the  apoftle  tra- 
vailed that  it  might  be  brought  forth  in  the  Ga- 
latians.     Neitlier  is  Chrift  in  all  men  by  wav    of 
union,    or  indeed,  to  fpeak  ftriv!:lly,  by  way  of  f«- 
habitrtion\  becaufe  tliis  inhabitation,  as  it  is  gene- 
rally taken,    imports  union,   or  the  manner  ofChriJi's 
being  in  the  faints  :   as  it  is  written,    I  will  dwell  in 
them,   and  walk  in  them ,   2   Cor.  vi.   16.  But  in  re- 
gard Chrijt  is  in  all  men  as  in  a  Jeed,  yea  and  that 
he  never  is  nor  can  be  feperate   from  that  holy 
fare  feed  and  light  which  is  in  all  men  ;  therefore 
may  it  be  faid  in  a  larger  fenfe,  that  he  is  in  all, 
even  as  we  obferved  before.     The  fcripturc  faith 
Amos  ii.    13.  God  is  frej'led  down  as   a  cart  under 
frjeaves,   and   Ckriji  crucifed  in  the  ungodly ;   though 
to  Ipeak  properly  and  flri*.'Uy,   neither  can  God  be 
prejjed  down,   nor  Ckriji,  as  God,    be  crucified.     In 
this  relpeft  then,   as  lie  is  in  thejeed  which  is  in  all 
men,  v/e  have  faid  Chrift:  is  in  all  men,   and  have 
preached  and  direfted  all  men  to  Chrifi  in  them, 
who  lies  crucified  in  them  by  their  fms  and  iniqui-ch,iftciacir,ca 
ties,    that  they  m^iy  lock  upon  him  %vhom  they  havc^'^^-^^^j  ^^'■'■ 
pierced,  and  repent  ;  whereby  he  that  now  lies  as'^"'  '"* 
it  were  flain  and  b'oried  in  them,  may  come  to  be 
raifed  and  have  dominion  in  their  hearts  over  all. 
And  thus  alfo  the  apoftle  Paul  preached  to  the  Cc- 
rinthians  2ii\dGalatians,   i  Cor.  ii.  2.   Chrifi  crucified 
in  them  b  vu.]v,  as  the   Greek   hath  it.     This  Je/us 
Chrifi  was  tliat  which  the  apoftle  defued  to  know 
in  them,  and  make  known  vnto  them,  that  they  miglit 
come  to  be  fenfiblc  hov/  they  had  thus  hzo^ncrvcifiy- 
ir.g  Chrifi,  that  fo  they  might  repent  and  be  faved. 
And  forafmuch  as  Chrift  is  called  that  light  that 
enlightens  ojery  man,  the  light  of  the  world,   there- 
fore the  light  is  taken  for  Chrifi,  who  truly  is  the 
fountain  of  light,    and   hath   his  habitation  in  it 
for  ever.     Thus  the  light  of  Chrifi  is  fonietimea 


144  PROPOSITIONS     V.  Sc  VL. 

called  Chriji,  i.  e.  that  in  which  Chrift  is,     and 
from  which  he  is  never  fepcrated. 

§.  XVI.  Sixthly,  It  will  manifeflly  appear  by 
what  is  above  faid,  that  we  i.nderjland  not  this  di- 
vine principle  to  be  any  part  of  man's  nature^  nor 
yet  to  be  any  reiiques  of  any  good  which  Adam  loji 
by  his  fall,  in  that  we  make  it  a  diftinft  fcperate 
thing  from  man's  foul,  and  all  the  faculties  of 
it  ;  yet  fuch  is  the  malice  of  our  adverfaries,  that 
they  ceafe  not  fometimes  to  calumniate  us,  as  if 
we  preached  up  a  natural  light,  or  the  light  of 
man's  natural  confcience.  Next  there  are  that 
lean  to  the  dotn;rine  o?  Socinus  and  Pelagius,  who 
perfuade  themfelves  through  miftake,  and  out  of 
no  ill  defign  to  injure  us,  as  if  this  which  we 
preach  up  were  fome  natural  power  and  faculty 
of  the  foul,  and  that  we  only  differ  in  the  word- 
ing of  it,  and  not  in  the  thing  itfelf ;  whereas 
there  can  be  no  greater  difference  than  is  betwixt 
us  in  that  matter  :  for  we  certainly  kno\v  that 
this  light  of  which  we  fpeak  is  not  only  diflincT:, 
but  of  a  different  nature  from  the  Ibul  of  man, 
SnSo"°^a^^  its  faculties.  Indeed  that  man,  as  he  is  a 
rational  creature,  hath  reafon  as  a  natural  faculty 
of  his  foul,  by  which  he  can  difcern  things  that 
are  rational,  we  deny  not  ;  for  this  is  a  property 
natural  and  elTential  to  him,  by  which  he  can 
know  and  learn  many  arts  and  fciences,  beyond 
what  any  other  animal  can  do  by  the  mere  animal 
principle.  Neither  do  we  deny  but  by  this  rati- 
onal principle  man  may  apprehend  in  his  brain, 
and  in  the  notion,  a  knowledge  of  God  and  fpi- 
ritual  things  ;  yet  that  not  being  the  right  organ, 
as  in  the  fecond  propofition  hath  more  at  length 
been  fignified,  it  cannot  profit  him  towards  fal- 
vation,  but  rather  hindereth  ;  and  indeed  the  great 
caufe  af  the  apoftacy  hath  been,  that  man  hath 
fought  to  fathom  the  things  of  God  in  and  by 
this  natural  and  rational  principle,   and  to  build 


0/ Univ  ERsAL  ^«i  Saving  Light.  145' 

up   a  religion  in  it,    neglev^ing  and  overlooking 
this  principle  and  feed  of  God  in  the  heart  ;  i'o 
th:it    herein,    in  the  moft  univerfal  and   catholic 
lenie,    hath  /hiti-ChrlJl  in  every  man  fet  up  himfelf.  .    •  ^.  .„  . 
and  Jit  let  h  in  the  temfle  of  ijoa  as   kjoa,  and  ai^ove  ^uctcmpie  oi 
every  tiding  that  is  called  God.     For  men  being  the  ^"*^' 
temple    of   the   Holy   Ghofi,    as   faith   the   apollle, 
I   Cor.  iii.  16.  when  the  rational  principle  fets  up 
itfelf  there  above  the  feed  of  God,  to  reign  and 
rule   as   a   prince    in   fpiritual   things,  while  the 
holy  feed  is  v/ounded  and  bruifed,  there  is  Anti- 
Chrift  in  every  man,  or  fomewhat  exalted  above 
and  againlt  Chrill.     Neverthelefs  we  do  not  here- 
by affirm  as   if  man  had  received   his  reafon  to 
no   purpofe,   cr  to   be   of  no  fervice   unto   him, 
in  no  wife  ;  we  look  upon  reafon  as  fit  to  cider 
and    rule    man    in    things   natural.      For  as   God  xhc  ahine 
pave  two  p-reat  lights  to  rule  the  outward  world,  li^ht  and  nam- 

,  r  1  ^1  T     w  11        ral  rtafon  dif- 

the  lun   and   moon,  the  greater   light  to  rule  the   mguiihed. 
day,   and   the  ieifer   light    to  rule  the  night  ;    fo 
hath  he    given  man  the  light  of  his   Son,   a  fpi- 
ritual divine  light,   to  rule  him  in  things  fpiritual, 
and  the  light  of  reafon  to  rule  him  in  things  na- 
tural.    And  even  as  the  moon  borrows  her  light 
from  the  fun,   fo   ought  men,  if  they  would   be 
rightly  and  comfortably  ordered  in  natural  things, 
to  have  their  reafon  enlightened  by  this  divine  and 
pure  light.     Which  enlightened   reafon,    in  thole 
that  obey  and  follow  this  true  light,  we  confefs 
may  be  ufeful  to  man  even  in  fpiritual  things,   as 
it  is   (till  fubfervicnt   and  fubjedt  to  the    other  ; 
even  as  the  animal  life  in  man,  regulated  and  or- 
dered by   his   reafon,    liclps  him   in   going   about 
things  that  are  rational.     We  do  further  rightly  The  li.^ht  dif- 
didinguifli  this   from    man's  natural  confcience  ;  *'"-"' '^'-■<^, 
for  confcience  being  that  ia  man  which  arifeth  '""i  conici- 
from  the  natural  faculties  of  man's    foul,   may  be  *^''"' 
defiled  and  corrupted.     It  is  faid  exprcifly  of  the 
impure,   Tit.  i.    15.  T^hat  even  their  vnyid  and  con- 


146  PROPOSITIONS     V,  ScYL 

Jcience  is  defiled ;  but  this  light  can  never  be  cor- 
rupted nor  defiled  ;  neither  did  it  ever  confent  to 
evil  or  wickcdnefs,  in  any  :  for  it  is  laid  expreffly 
that  //  makes  all  things  manlfejl  that  are  reproveabki 
Eph.  V.    13.  and  fo  is  a  faithful  witneis  for  God 

Confcience  dc- againil:  every  unrighteoufnefs  in  ma?!,  ^ow  con- 
fidence^ to  define  it  truly,  comes  from  [_conficirefi] 
and  is  that  knowledge  which  arifieth  m  man's  heart, 
from  what  agreeth,  contradi^eth,  or  is  contrary  to 
any  thing  believed  by  him,  whereby  he  becomes  con- 
ficicus  to  himfielfi  that  he  tranfigrefijeth  by  doing  that 
which  he  is  ferfiuaded  he  ought  not  to  do.  So  that 
the  mind  being  once  blinded  or  defiled  with  a 
wrong  belief,  there  arifeth  a  confcience  from  that 
belief,  which  troubles  him  when  he  goes  againfh  it. 

Example  of  a  As  for  example  j  A   Turk  who  hath  pofifiefijed  him- 

^"'  *  felf  with  a  faife  belief  that  it  is  unlawful  for  him 

to  drink  wine,  if  he  do  it,  his  confcience  fmites 
him  for  it ;  but  though  he  keeps  many  concubines^ 
his  confcience  troubles  hiin  not,  becaufe  his  judg- 
ment is  already  defiled  v/ith  a  falfc  opinion  that 
it  is  lawful  for  him  to  do  the  one,  and  unlawful 
to  5o  the  other.  Whereas  if  the  light  of  Chrifl: 
in  him  were  minded,  it  would  reprove  him,  not 
only  for  committing  fornication,  but  alfo,  as  he 
became  obedient  thereunto,  inform  him  that  Ala- 
home  t  v/as  an  imp  oft  or  ;  as  well  as  Socrates  was  in- 
formed by  it,  in  his  day,  of  the  falfity  of  the 
heathen  Gods. 

Example  of  a       So  if  a  Papift  eat  flelli  in  Lent^   or  be  not  dJli- 
^^'  *  gent  enough  in  adoration  of  faints  and  images,  or 

if  he  fliould  contemn  images,  his  confcience  woald 
fniite  him  for  it,  becaufe  his  judgment  is  already 
blinded  with  a  faUe  belief  concerning  thefe  things  : 
whereas  the  lisht  of  Chrifl  never  confented  to 
any  of  thole  abominations.  Thus  then  man's  na- 
tural confcience  is  fufhciently  dillingulihed  from 
it;  for  confcience  followeth  the  judgment,  doth 
Bot  inform   it  ;    but  this  light,   as   it  is  received, 


Of  Universal  and  Saving  Light.  147 

removes  the  blindnefs  of  the  judgment,  opens  the 
underftanding,   and    rcilifies    both  the   judgment 
and  conlcience.     So  we   confels  alfo,   tlnat  confci- 
ence  is  an  excellent  thing,  where  it  is  rightly  in- 
formed and  enliglitened  :    v/herefore   fome  of  us 
have  fitly  compared  it  to  the  lanthorn,   and  the  confritme 
light  of  Chrill  to  a  candle  :    a  lanthorn  is  ufeful,  compared  to  a 
wiicn   a  clear  canale  burns  and  Ihmcs  m  it  ;    but  ii,e  light  of 
otherwife  of  no  ufe.     To  the  light  of  Chrifl  then  ^'j^/''^^"  ^""- 
in  the  confcience,    and  not  to  man's  natural  con-    ^■ 
Icience,  it  is  that  we  continually  commend  men  ; 
this,   not  that,  is  it  which  we  preach  up,  and  di- 
reft  people  to,   as  to  a  moll  certain  guide  unto  life 
eternal. 

Laftly,  this  light,  J-i^d,  S-zc.  appears  to  be  no 
power  or  natural  faculty  of  man's  mind  ;  becaufe 
a  man  that  is  in  his  health  can,  when  he  pleafes, 
ftir  up,  move,  and  exercife  the  faculties  of  his 
fold  ;  he  is  abfolute  mailer  of  them  ;  and  except 
there  be  fome  natural  caiaie  or  impediment  in 
the  way,  he  can  ufe  them  at  his  pleafure  :  but 
this  light  and  feed  of  God  in  man  he  cannot  move 
and  ftir  up  wlien  he  pleafeth  :  but  it  moves, 
blows,  and  drives  with  man,  as  the  Lord  leeth 
meet.  For  though  there  be  a  poflibility  of  falva- 
tion  to  every  man  during  the  day  of  his  vilitation, 
yet  cannot  a  man  at  any  time  when  he  pleafetii, 
or  hath  fome  fenfe  of  his  Mifery,  ftir  up  that  light  Thev/aitimr 
and  grace,   fo  as  to  procure  to  himfelf  tendernefs  upo'ithenio- 

viin^s   01   I  lie 

of  heart  ;  but  he  mud  wait  for  it  ;  which  conies  light  &  grace 
upon  all  at  certain  times  and  feafons  ;  wherein  it 
works  powerfully  upon  the  foul,  mightily  tenders 
it,  and  breaks  it  ;  at  which  time  if  man  refill  it 
not,  but  clofes  with  it,  he  comes  to  know  falva- 
tion  by  it.  Even  as  the  lake  of  Bethefda  did  not 
cure  all  thofe  that  wadied  in  it,  but  fuch  only  as 
waOied  firft  after  the  angel  had  moved  upon  the 
waters  :  So  God  moves  in  love  to  mankind,  in  this 
feed  in  his  heart,   at  fome  fingular  times,  fetting 

W 


148  PROPOSITIONS     V.  &  VI. 

his  fins  in  order  before  him,  and  ferioiifly  inviting 
him  to  repentance,  offering  to  him  remiffion  of 
fins  and  falvation  ;  which  if  man  accept  of,  he 
may  be  faved.  Now  there  is  no  man  aUve,  and 
I  am  confident  there  fhall  be  none  to  whom  this 
paper  fhall  come,  who,  if  they  will  deal  faith- 
fully and  honeflly  \yith  their  own  hearts,  will  not 
be  forced  to  acknowledge  that  they  have  been 
fenfible  of  this  in  fome  meafure,  lefs  or  more  ; 
^vhich  is  a  thing  that  man  cannot  bring  upon 
himfelf  with  all  his  pains  and  induftry .  This  then, 
O  man  and  woman  !  is  the  day  of  God's  gracious 
vifitation  to  thy  foul,  which  if  thou  rcfift  not, 
thou  flialt  be  happy  forever.  This  is  the  day  of 
Mat.  24.  27.  the  Lord,  which,  as  Chrift  faith,  is  like  the  light- 
ning, which  Jfjineth  from  the  eaji  unto  the  weft  ; 
John  3.  8.  and  the  wind  or  Jpirit,  which  blows  upon  the  heart, 
and  no  man  knows  whither  it  goes,  nor  whence  it 
comes. 
Ouef.  7 .  § .  XVII.  And  laftly.  This  leads  me  to  fpeak 
concerning  the  manner  of  this  feed  or  light's  ope- 
ration in  the  hearts  of  all  men,  which  will  fhew  yet 
more  manifeflly,  how  widely  we  differ  from  all 
thofe  that  exalt  a  natural  pov/er  or  light  in  man  ; 
and  how  our  principle  leads  above  all  others  to 
attribute  our  whole  falvation  to  the  mere  power, 
fpirit,  and  grace  of  God. 

To  them  then  that  afl^  us  after  this  manner. 

How  do  ye  differ  from  the  Pelagians  aiid  Arminians  ? 

For  if  two  men  have  equal  fujficioit  light  and  grace, 

and  the  one  he  faved  by  it,  and  the  other  not  ;  is  it  not 

becaufe  the  one  improves  it,  the  other  not  ?  Is  not  then 

the  will  of  man  the  caife  of  the  one's  falvation  beyond 

The  lighi's      the  other  f    I  fay,  to  fuch  we  thus  anfwer  :     That 

onkftrraiva-  ^s  tlic  grace  and  light  in  all  is  fufhcient  to  fave 

tion.  all,   and  of  its  own  nature  vi^ould  fave  all  ;  fo  it 

flrivcs  and  wrefrles  with  all  in  order  to  fave  them  ; 

he  that  refifls  its  flriving,  is  the  caufe  of  his  own 

condemnation  \  he  that  refifls  it  not,  it  becomes 


0/Universal  ^;z^ Saving  Light.  149 

Iu3   falvation  ;  fo  that  in  him  that   is  favcd,   th.c 
working  is  of  the  grace,  and  not  of  the  ?tian  ;  and 
it  is  a  pafTivencfs  rather  than  an  aA  ;  though  after- 
wards, as  man  is  wrought  upon,  there  is  a  will 
raifed   in  him,  by  which  he  comes  to  be  a    co- 
worker with  the  grace  ;  for  according  to  that  of 
Augiijiine,  He  that  made  us  without  us,  will  not  fave 
us  without  us.  So  that  tlie  firfl  ftep  is  not  by  man's 
working,  but  by  his  not  contrary  working.     And 
we  beheve,  that  at  thefe  fmgular  feafons  of  every 
man's  vifitation  above-mentioned,  as  man  is  wholly 
unable  of  himfelf  to  work  with  the  grace,  neither 
can   he  move  one  flcp   out  of  the   natural  con- 
dition, until  the  grace  lay  hold  upon  him  ;  fo  it 
is  poifible  for  him  to  be  paflive,  and  not  to  refill: 
it,    as  it   is  poifible  for  him  to  refift  it.     So  w^e 
fay,  the  grace  of  God  works  in  and  upon  man's 
nature  ^  which,  though  of  itfclf  wholly  corrupted 
and  defiled,  and  prone  to  evil,  yet  is  capable  to 
be  wrought  upon  by  the  grace  of  God  ;  even  as 
iron,     though  a    hard    and  cold  metal  of  itfeif, 
may  be  warmed  and  foftened  by  the  heat  of  the 
fire,   and  wax  melted  by  the  fun.     And  as  iron 
cr  wax,    M'hen  removed  from   the   fire  or   fun, 
retunieih  to  its  former  condition  of  coldnefs  and 
liardnefs  ;  fo  man's  heart,    as  it   refifts  or  retires 
i\"i-i-Ti.  the  grace  of  God,  returns  to  its  former  con- 
dition again.  I  have  often  had  the  manner  of  God's 
working,   in   order   to  falvation  towards  all  men, 
illuiirated  to  my  mind  by  one  or    two  clear  ex- 
amples, which  I  fhall  here  add  for  the  information 
of  others. 

The  firfl  is,  Of  a  man  heavily  dijeajed ;   to  whom  The  example 
I  compare  man  in  his  fallen  and  natural  condition.  |^[.,|^  f,|d"thc 
I  fuppoie  God,   who   is  the  great  phyfician,  not  phydcian. 
only  to  give  this  man  phyfick,  after  he  hath  ufed 
all  the  induflry  he  can  for  his  own  health,  by  any 
fivill  or  knowledge  of  his  own  ;   as  tliofe  that  fay, 
If  a  man  improve  his  reafoUf  or  natural  faculties ^ 


lyo  PROPOSITIONS     V.  &  VI. 

God  will  fuperadd  grace  ;  or,  as  others  fay,  that  he 
cometh  and  7naketh  offer  of  a  remedy  to  this  man  out- 
wardly ^  leaving  it  to  the  liberty  of  man'' s  will  either  to 
receive  it  or  rejetl  it.     But  He,  even  the  Lord,  this 
great  phyfician,  cometh,  and  poureth  the  remedy 
into  his  mouth,  and  as  it  were  laycth  him  in  his 
bed  ;  lb  that  if  the  fick  man  be  but  paliive,  it  will 
necelfarily  work  the  eifecl :   hut  if  he  be  flubborn 
and  untoward,  and  will  needs  rife  up  and  go  forth 
into  the  cold,  or  eat  fuch  fruits  as  are  hurtful  to 
him,  while  the  medicine  fhould  operate  ;  then,  tho' 
of  its  nature  it  tendeth  to  cure  him,  yet  it  will 
prove  deftruftive  to  him,  becaufe  of  thofe  obflruc- 
tions  which  it  meeteth  with.      Now  as  tlie  man 
that  fliould  thus  undo  himfelf  would   certainly  be 
the  caufe  of  his  own  death  ;  fo  who  will  fay,  that, 
if  cured,  he  owes  not  his  health  wholly  to  the  phy- 
fician, and  not  to  any  deed  of  his  own  ;  feeing  his 
part  was  not  any  aclion,  but  a  paflivenefs  ? 
The  example  of      "Y\\^  fccoud  cxaniple   is,    Of  divers  men  lying  in 
pfied  inada"rk  a  davk  pit  together,  where  all  their  fenfes  are  fo  flupi- 
ddivetr'^^"^    fi^^^  ^'^^^  ^^^y  <^^^  fi'-'^^^^^  fo^^fil^^^  (^f  l^^^^^  own  77iife7y. 
To  this  I  compare  man  in  his  natural,  corrupt, 
fallen  condition.     I  fuppofe  not  that  any  of  thefe 
men,  wrefliling  to  deliver  themfelves,  do  thereby 
flir  up  or  engage  one  able  to  deUver  them  to  give 
them  his  heljj,  faying  within  himfelf,  I  fee  one  eftheje 
men  willing  to  be  delivered^  and  doing  what  in  himJies, 
therefore  he  deferves  tobe  afjijied  ;  TiS  fay  the  Socinians, 
Pelagians,  and  Semi-Pelagians.  Neitlicr  do  I  fiippoie 
that  this  deliverer  comes  to  the  top  of  the  pit,  and 
puts  down  a  ladder,   defu'ing  them  that  will  to 
come  up  ;   and  fo  puts  them  upon  ufmg  their  own 
ilrength  and  will  to  come  up  ;  as  do  the  Jefiats  and 
Arminians :  yet,  as  they  fay,  fuch  are  not  delivered 
without  the  grace  ;  feeing  the  grace  is  that  ladder 
by  which  they  were  delivered.     But  I  fuppofe  that 
the   deliverer  cojnes  at  certain  times,    and   fully 
cjifcovers  and  informs  them  of  the  great  mifery 


0/ Univ  ER SAL  ^W  Saving   Light.  i^i 

and  hazard  they  are  in,  if  they  continue  in  that 
nojfome  and  pefHferous  place  ;  yea,  forces  them 
to  a  certain  fenfe  of  their  mifery  (for  the  wick- 
edeft  men  at  times  are  made  fenfible  of  their  mi- 
fery by  God's  vi(itation)  and  not  only  fo,  but  lays 
hold  upon  them,  and  gives  them  a  pull,  in  order 
to  lift  them  out  of  their  mifery  ;  which  if  they  re- 
fill not  will  fave  them  ;  only  they  may  refill  it. 
This,  being  applied  as  the  former,  doth  the  fame 
way  illuftrate  the  matter.  Neither  is  the  grace  of 
God  fruflrated,  though  the  elfeft  of  it  be  divers, 
according  to  its  objecl,  being  the  minijlration  of 
mercy  and  love  in  thole  that  rejeft  it  not,  but  re- 
ceive it,  John  i.  12.  but  the  minijlration  of  wrath 
and  condemnation  in  thofe  that  do  rejecT:  it,  John  iii. 
19.  even  as  the  fun,  by  one  aft  or  operation,  Afimiic  of  the 
melteth  and  fofteneth  the  wax,  and  hardeneththe  <"""'«  melting 
clay.  The  nature  of  the  fim  is  to  cherilh  the  powpr^  "'"" 
creation,  and  therefore  the  living  are  refrelhed  by 
it,  and  the  flowers  fend  forth  a  good  favour,  as  it 
fliines  upon  them,  and  the  fruits  of  the  trees  arc 
ripened  ;  yet  call  forth  a  dead  carcafe,  a  thing 
without  life,  and  the  fame  refie<ftion  of  the  fun 
will  caufe  it  to  flink,  and  putrify  it  ;  yet  is  not  the 
fun  faid  thereby  to  be  frullratcd  of  its  proper  effecl. 
So  every  man  during  the  day  of  his  vilitation  is 
fliined  upon  by  the  fun  of  righteoufnefs,  and  ca- 
pable of  being  inliuenccd  by  it,  fo  as  to  fend  forth 
good  fruit,  and  a  good  favour,  and  to  be  melted 
by  it ;  but  when  he  hath  iinned  out  his  day,  then 
the  fame  fun  hardeneth  him,  as  it  doth  the  clay, 
and  makes  his  wickednefs  more  to  appear  and  pu- 
trify, and  fend  forth  an  evil  favour. 

§.  XVIII.   Lallly,  As  we  truly  affirm  that  God  Aii  i^v^  ^^Tacc 
willeth  no. man  to  perilli,  and  therefore  hath  given  ^^^x^^.^n  'wen 
to  all  grace  fufficient  for  falvation  ;  fo  we  do  not  them  of  God. 
deny,  but  that  in  a  fpecial  manner  he  worketh  in 
iome,  in  whom  grace  fo  prevaileth,  that  they  ne- 
pelfarily  obtain  falvation  3  neither  doth  Godl^iitcr 


152  PROPOSITIONS      V.  Sc  \  I. 

them  to  refift.  For  it  were  abfurd  to  fay,  that 
.  God  had  not  far  otherwifc  extended  himrelf  to- 
wards the  virgin  Mary  and  the  apoftle  Pai/lf  than 
towards  many  others  :  neither  can  we  affirm  that 
God  equally  loved  the  beloved  difciple  y^ohi  and 
y If  das  the  traitor  ;  yet  fo  far,  neverthelefs,  as  none 
wanted  fuch  a  meafure  of  grace  by  which  they 
might  have  been  faved,  all  are  jnftly  inexcufable. 
And  alfo  God  working  in  thofe  to  whom  this 
prevalency  of  grace  is  given,  dcth  fo  hide  himfeif, 
to  fliut  out  all  fecurity  and  prefumption,  that  fwcli 
may  be  humbled,  and  the  free  grace  of  God  mag- 
nified, and  all  reputed  to  be  of  the  free  gift ;  and 
nothing  from  the  ftrength  of  felf.  Thof?  alfo  vviio 
perifh,  when  they  remember  thofe  times  of  God's 
vifitation  towards  them,  wherein  he  wreflled  with 
them  with  his  Ligh^  and  Sfint,  are  forced  to  con- 
fefs,  that  there  was  a  time  Vv^herein  the  door  of 
mercy  was  open  unto  them,  and  that  they  are  juft- 
ly  condemned,  becaufe  they  reje6led  their  own  fal- 
vation. 

Thus  both  the  mercy  and  juftice  of  God  are 
eftabliflied,  and  the  will  and  (Irength  of  man  are 
brought  down  and  rejed;ed  ;  his  condemnation  is 
made  to  be  of  himfeif,  and  his  falvation  only  to 
depend  upon  God.  Alfo  by  thefe  pohtions  two 
great  objeftions,  which  often  are  brought  againll 
this  doftrine,  are  well  folved. 

The  firft  is  deduced  from  thofe  places  of  fcrip- 
ture,  wherein  God  feems  precifely  to  have  decreed 
and  predeftinated  fome  to  falvation  ;  and  for  that  , 
end  to  have  ordained  certain  means,  which  fall 
not  out  to  others  ;  as  in  the  calling  o?  Abraham j 
David,  and  others,  and  in  the  converfion  of  Paul ; 
for  thefe  being  numbered  among  fuch  to  whom 
this  prevalency  is  given,  the  objetiion  is  eafily 
loofed. 

The  fecond  is  drawn  from  thofe  places,  wherein 
God  feems  to  have  ordained  fome  v/icked  perfons 


Objea. 


Of  Universal  and  Saving  Light.  153 

to  deftruftion:  and  therefore  to  have  obdured  their  Prfdefti nation 
hearts  to  force  them  unto  great  uns,   and  to  nave  prtordiuadon 
raifed  thein  up,  tliat  he  might  fliew  in  them  his  Zittct"'' 
power,   who,  if  they  he  numbered  amongft  thofe 
men  whofe  day  of  vifitation  is  paffed  over,  that 
objeftion  is  aUb  folved  ;   as  will  more  evidently  ap- 
pear to  any  one  that  will  make  a  particular  appli- 
cation of  thofe  things,  which  1  at  this  time,  for 
brevity's  fake,  thought  meet  to  pafs  over. 

§  .  XIX.  Having  thus  clearly  and  evidently  ftated 
the  queftion,  and  opened  our  mind  and  judgment 
in  this  matter,  as  divers  objections  are  hereby  pre- 
vented, fo  v/ill  it  make  our  proof  both  the  ealier 
and  the  ihorter. 

The  firil  thing  to  be  proved  is,   That  God halb^^^V'  I* 
given  to  evc-ry  man  a  day  or  time  of  vifitation^  where- 
in it  is  ■pGJfible  for  him  to  be  faved.     If  we  can  prove 
that  there  is  a  day  and  time  given,  in  which  thofe 
might  have  been  faved  that  adlually  perifh,  the  mat- 
ter is  done  :  for  none  deny  but  thofe  that  are  faved 
have  a  day  of  vifitation.     This  then  appears  by  Proof  I# 
the  regrets  and  complaints  which  the  spirit  of 
God  throughout  the  whole  fcriptures  makes,  even 
to  thofe  that  did  perilh  ;  fharply  reproving  them  Those  that  pc- 
for  that  they  did  not  accept  of,  nor  clofe  with  God's  "i^  ^^'^  ^  J^^y 

• ,-         •  ^       cr  ^  1  n-.i  1       °'  mercy  ofter- 

vilitation  and  oner  or  mercy  to  them.      J  hus  the  ed  them. 
Lord  exprcifes  himfelf  then  lirfl  of  all  to  Cain, 
Gen,  i\^.  6,   7.     And  the  Lord faid unto  Cain ,   IFhy  in^^nccs. 
art  thou  wroth  ?  and  why  is   thy  countenance  fallen  ?  ^'  ^'^"^' 
Jf  thou  doji  well,    fhalt  thou  not  be  accepted  f  If  thou 
dofl  not  well,  fin  lieth  at  the  door.   ''I'his  was  faid 
to  Cain,  before  he  flew  his  hvo\htx  Abel,  when  the 
evil  feed  began  to  tempt  him,   and  work  in  his 
heart  ;  we  fee  how  God  gave  warning  to    Cain  in 
feafon,  and  in  the  day  of  his  vifitation  towards  him, 
acceptance  and  remifllon  if  he  did  well  :     for  this 
interrogation,   Shalt  thou  not  be  accepted?    imports 
an  atlirmative,   Thou  floalt  be  accepted,  if  thou  doJi 
well.     So  that  if  we  mny  trujl:  God  Almighty,  the 


WOl 


13-4  PROPOSITIONS     V.  &  VI. 

fountain  of  all  truth  and  equity,,  it  was  poffible  in 
a  day,  even  for  Cain  to  be  accepted.  Neither 
could  God  have  propofed  the  doing  of  good  as 
a  condition,  if  he  had  not  given  Cain  fufficient 
Ilrength,  whereby  he  was  capable  to  do  good. 
This  the  Lord  himfelf  alfo  fhews,  even  that  he 
The  old  gave  a  day  of  vifitationtothe  old  world,  Gen.  vi.  3* 
^<^-  y^lnd  the  Lord  /aid  my  fpirit  Jhall  not  always  ftrive 

in  man  ;  for  fo  it  ought  to  be  tranflated.  This 
manifellly  implies,  that  his  fpirit  did  ftrive  with 
man,  and  doth  ftrive  with  him  for  a  feafon  ;  which 
feafon  expiring,  God  ceafeth  to  ftrive  with  him, 
in  order  to  fave  him  :  for  the  fpirit  of  God  cannot 
be  faid  to  ftrive  with  man  after  the  day  of  his 
vifitation  is  expired  ;  feeing  it  naturally,  and  with- 
out any  refiftance,  works  its  effefts  then,  to  wit, 
continually  to  judge  and  condemn  him.  From 
this  day  of  vifitation  ^  that  God  hath  given  to  every 
one,   is  it  that  he  is  faid  to  wait  to  he  gracious, 

God  is  long,  jfg^^  XXX.  18.  and  to  be  longjuffering,  Exod.  xxxiv. 

long  waiting    6.  Num.  xlv.   i8.   Pfal.  Ixxxvi.  15.  Jer.  xv.  15. 

umo\fi— ""^  Here  the  prophet  Jeremy ,  in  his  prayer,  lays  hold 
upon  the  long  Juffering  of  God ;  and  in  his  ex- 
poftulating  w^ith  God,  he  ftiuts  out  the  obje6lion 
of  our  adverfaries  in  the  1 8th  verfe  ;  Why  is  my 
fain  perpetual,  and  my  wound  incurable,  which  re- 
fifeth  to  he  healed  f  JVilt  thou  altogether  he  unto  me 
as  a  liar,  and  as  waters  that  fail  f  Whereas,  ac- 
cording to  our  adverfaries  opinion,  the  pain  of  the 
moft  part  of  men  is  perpetual,  and  their  wound 
altogether  incurable  ;  yea,  the  offer  of  the  gofpel 
and  of  falvation  unto  them,  it  is  a  lie,  and  as 
waters  that  fail,  being  never  intended  to  be  of  any 
effect  unto  them .  The  apoftle  Peter  fays  expreflly , 
that  this  longfuffering  of  God  waited  in  the  days  of 
Noah  for  thofe  of  the  old  world,  i  Pet.  iii.  20. 
which,  being  compared  with  that  of  Gen.  v'l.  3. 
before-mentioned,  doth  fufficiently  hold  forth  our 
propofition.     And  that  none  may  objecSt  that  this 


0/ Universal  ^;^^  Saving  Light.  ijj- 

long-fuffering  ox  fi riving  of  the  Lord  was  not  in  order  ~"^"  ^''^^^ 
to  iave  them,  the  fame  apoftle  faithexprelllyj  2  P^/. 
iii.  15.  That  the  long-Jufjering  of  God  is  to  be  ac- 
counted falvation  ;  and  with  this  longfvffering,  a 
little  before  in  the  9th  verie,  he  couples,  That  God  is 
not  willing  that  any  jhould per ifh.  Where,  taking  him 
to  be  his  own  interpreter  (as  he  is  moft  fit)  he  hold- 
eth  forth,  That  thofe  to  whom  the  Lord  is  lung- 
Juffering,  (which  he  declarethhe  was  to  the  v/icked 
of  the  old  world,  and  is  now  to  all,  7iot  willing 
that  any  fJjould  ferifo)  they  are  to  account  this  long- 
Juffering  of  God  to  them  falvation.  Now  how  or 
in  what  refped  can  they  account  ilfalvation,  if  there 
be  not  fo  much  as  a^(?2('7Z'z7//y  of  falvation  conveyed 
to  them  therein  ?  For  it  were  notfalvation  to  them, 
if  they  could  not  be  faved  by  it.  In  this  matter 
Peter  further  refers  to  the  writings  of  Paul,  hold- 
ing forth  this  to  have  been  the  univerfal  doftrine. 
\Vliere  it  is  obfervable  what  he  adds  upon  this 
occafion,  how  there  are  fome  things  in  Paul's  epijtles  somethings  in 
hard  to  be  underftood,  which  the  imjlable  ^«^  ?/«- ''^"''=' tp'iiifs 
learned  wreji  to  their  own  dcftru5iion  ;  infmilatlng  dcrftood.'*  "'^* 
plainly  this  of  thofe  exprellions  in  Paul's  epiilles, 
as  Rom,  ix.  ^c.  w^iich  fome,  unlearned  in  fpiritual 
things,  did  make  to  contradift  the  truth  of  God's 
longfuffering  towards  all,  in  whicii  he  willeth  not 
any  of  them  lliould  perifli,  and  in  which  they  all 
may  be  faved.  Would  to  God  many  had  taken 
more  heed  than  they  have  done  to  this  advertife- 
ment  !  That  place  of  tlie  apoflile  Paul,  which  Peter 
feesis  here  molt  particularly  to  hint  at,  doth  much 
contribute  alio  to  clear  the  matter,  Rom.  ii.  4.  De^ 
ffifeft  thou  the  riches  of  his  goodnejs,  and  for  hear  ance^ 
and  longfuffering,  not  knowing  that  the  goodnefs  of 
God  leadeth  thee  to  repentance  f  Paul  fpeaketh  here 
to  the  unrcgeneratc,  and  to  the  wicked,  who  (intlie 
■  following  verfe  he  lliith)  Treafure  up  wrath  unto  the 
day  of  wrath  ;  and  to  fuch  he  commends  the  riches 
of  the   forbearance  and  long-fuifering  of  God  ; 

X 


156  P  R.  O  P  O  S  I  T  I  O  N  S     V.  &  VI. 

fhewing  that  the  tendency  of  God's  goodncfs  lead- 
eth  to  repentance.  How  couid  it  necefTarily  tend 
to  lead  them  to  repentance,  how  could  it  be  called 
riches  or  goodnejs  to  them,  if  there  were  not  a  time 
wherein  they  might  repent  by  it,  and  come  to  be 
fharers  of  the  riches  exhibited  in  it  ?  From  all 
which  I  thus  argue. 
Arg.  If  God  plead  with  the  wicked,  from  the  poffibi- 

God's  Spirit  lity  of  their  being  accepted  ;  if  God's  Spirit  ftrive 
wickcV.'^ '"  *^  in  them  for  a  feaibn,  in  order  to  fave  them,  who 
afterv/ards  perifli  ;  if  he  wait  to  be  gracious  unto 
them  5  if  he  be  long-fuffering  towards  them  j  and 
if  this  long-fuffering  be  falvation  to  them  while 
it  endareth,  during  which  time  God  willeth  them 
not  to  perifh,  but  exhibiteth  to  them  the  riches  of 
his  goodnefs  and  forbearance  to  lead  them  to  re- 
pentance ;  then  there  is  a  day  of  vifitation  wherein 
fuch  might  have  been,  or  fome  fuch  now  may  be 
faved,  who  haveperiihed  j  and  may  perifh,  if  they 
repent  not  : 

But  the  firfl  is  true  ;  therefore  alfo  the  laft. 
Pr.  II.  §  .  XX.  Secondly,  This  appeareth  from  the  pro-- 

phet  Ifaiah,  v.  4.  tVhat  could  I  have  done  more  to  my 
The  vineyard  Vineyard  ?  For  in  verfe  2 .  he  faith  ;  He  had  fenced 
finrJiiir"°^'^"'»  and  gathered  out  the  ft  ones  thereof ,  and  planted  it 
grapes.  With  the  choiccft  vine  ;  and  yet  (iaith  he)  when  I  look- 

ed it  (houldhave  brought  forth  grapes ,  it  brought  forth 
wild  grapes.  Wherefore  he  calleth  the  inhabitants 
oifervfalera,  and  men  of  Jz/r/^Z?,  to  judge  betwixt 
him  and  his  vineyard,  faying  ;  What  could  I  have 
done  r.iorc  to  my  vineyard ^  than  I  have  done  in  it  ?  and 
yet  (as  is  faid)  //  brought  forth  wild  grapes  :  which 
was  applied  to  many  in  Ifrael  who  refufed  God's 
mercy.  The  fame  example  is  ufed  by  Chrift, 
Mat.  xxi.  3  3 .  Mark.  xii.  i .  hiike  xx.  9.  where  Jefus 
ihews,  how  to  fome  a  vineyard  was  planted,  and  all 
things  given  neccffary  for  them,  to  get  them  fruit 
to  pay  or  reftore  to  their  mafter  ;  and  how  the 
mafter  many  times  waited  to  be  merciful  to  them, 


0/ Universal  is;;^/ Saving  Light.  ip 

ill  fending  fcrv?nts  after  fervants,  and  palTmg  by 
many  olfcnces,  before  he  determined  to  deftroy 
and  calt  them  out.  Firfl  then,  this  cannot  be  un- 
derftood  of  the  faints,  or  of  fuch  as  repent  and 
are  faved  ;  for  it  is  faid  exprellly,  He  will  dsfircy 
tkem.  Neither  would  the  parable  any  ways  have 
anfwered  the  end  for  which  it  is  alleged,  if  theie 
men  had  not  been  in  a  capacity  to  have  done  good  ; 
yea,  fuch  was  their  capacity,  that  Chriil  faith  in 
the  prophet,  What  could  I  have  done  more  ?  So  that 
it  is  more  than  manifeft,  that  by  this  parable,  re- 
peated in  three  fundry  evangelijis,  Chrifl:  holds 
forth  his  long-fuffering  towards  men,  and  their 
wickednefs,  to  whom  means  of  falvation  being 
afforded,,  do  neverthelcfs  relift,  to  their  ovv^n  con- 
demnation. To  thefe  alfo  are  parallel  thefc 
fcriptures.  Prov,  i.  24,  25,  26.  Jer.  xviii.  9,  10. 
Mat.  xviii.   32,   33,   34.  A^s  xiii.  46. 

Laftly,  That  there  is  a  day  of  vifitation  given  Pr.  III. 
to  the  wicked,  wherein  they  might  have  been  fa- 
ved, and  which  being  expired,  they  are  fhut  out 
from  falvation,  appears  evidently  by  Chrift's  la-  chrift's  hmen. 
mentation  over  Jerujalem,  expreffed  in  three  fundry  \°j'f°"ji*^" 
places.  M}z//^.xxiii.  37.  LiJ^/v^  xiii.  34.  and  xix.  41, 
42.  And  when  he  was  come  near,  he  beheld  the  city,  and 
wept  over  it,  faying  ;  If  thou  hadfl  known,  even 
thou,  at  leafi  in  this  thy  day,  the  things  that  belong 
to  thy  peace  ;  but  now  they  are  hid  frofn  thine  eyes  ! 
Than  which  nothing  can  be  faid  more  evident  to 
prove  our  doftrine.  For,  Firft,  he  infinuates  that 
there  was  a  day  wherein  the  inhabitants  of  Jen/- 
falem  might  have  known  thofe  things  that  belonged 
to  their  peace.  Secondly,  That  daring  that  day 
he  was  willing  to  have  gathered  them,  even  as  an 
hen  gather eth  her  chickens.  A  familiar  example, 
yet  very  fignificative  in  this  cafe  ;  which  fhews 
that  the  offer  of  falvation  made  unto  them  was 
not  in  vain  on  his  part,  but  as  really,  and  with 
as  great  chearfulncfs  and  willingncfs,   as  an  hen 


ijS  PROPOSITIONS     V.  <5:  VI. 

gathereth  her  chickens.  Such  as  is  the  love  and 
care  of  the  hen  towards  her  brood,  fuch  is  the 
care  of  Chrifr  to  gather  loft  men  and  women,  to 
redeem  them  oat  of  their  corrupt  and  degene- 
rate fcate.  Thirdly,  That  becaufe  they  refufed, 
the  things  belonging  to  their  'peace  -were  hid  from 
their  eyes.  Why  were  they  hid  I  becaufe  yc  would 
not  fuffer  me  to  gather  you  ;  ye  would  not  fee  thofe 
things  that  were  good  for  you,  in  the  feafon  pf 
God's  love  towards  you  ;  and  therefore  noWy  that 
day  being  expired,  ye  cannot  fee  them  :  and,  for  a 

God  hardens,  farther  judgn^ent,  God  fuffer^  you  to  be  hardened 

when.  in  unbelief. 

So  it  is,  after  real  offers  of  mercy  and  falvation 
reje(5led,  that  mens  hearts  are  hardened,  and  not 
before.  Thus  that  faying  is  verified,  To  him  that 
hathy  Jhall  be  given  ;  and  from  him  that  hath  noty 
fjall  be  taken  away  even  that  which  he  hath.  This 
may  feem  a  riddle,  yet  it  is  according  to  this  doc- 
trine eafily  folved.  He  hath  not,  becaufe  he  hath 
loft  the  feafon  of  ufing  it,  and  fo  to  him  it  is  now 
as  nothing  ;  for  Chrift  ufes  this  expreffion,  Matth. 

The  one  talent  XXV .   26.  upon  this  occafiou  of  the  taking  the  one 

was  lufticient.  ^^^^^^  f^.^^  xhc  fiothful  fervant ,  and  giving  it  to 
him  that  was  diligent  ;  which  talent  was  no  ways 
infufhcient  of  itfelf,  but  of  the  fame  nature  with 
thofe  given  to  the  others  ;  and  therefore  the  Lord 
had  reafon  to  exact  the  profit  of  it  proportionably, 
as  well  as  from  the  reft  :  fo,  I  fay,  it  is  after  the 
rejet^ing  of  the  day  of  vifitation,  that  the  judg- 
ment of  obduration  is  inflicted  upon  men  and  wo- 
men, as  Chrift  pronounceth  it  upon  the  Jews  out 
of  I/a.  vi.  9.  which  all  the  four  evangelijls  make 
mention  of,  Matth.  xiii.  \ 4^.  Mark  iv.  12.  Luke  viii. 
10.  John  xii.  40.  and  laft  of  all  the  apoftle  Pauly 
after  he  had  made  offer  of  the  gofpcl  of  falvation 
to  the  Jezvs  at  Rorae,  pronounceth  the  fame,  A^s 
xxviii.  26 .  after  that  fome  believed  not ;  IVell/pake 
the  Holy  Ghoft,   by  Ifaiah  the  prophet,  unto  our  fa- 


Of  UinvERSAL  end  Saving   Light.  159 

thers^  Joying,  Go  unto  this  people^  and  fay,  Heaving 
ycfhallhcar,  and  jhall  not  underftand  ;    and  feeing  ye 
fhall  fee,  and  ftoall  not  perceive.     For  the  heart  of 
this  people  is  waxed  grofs ,  and  their  ears  are  dull  6f 
hearing,  and  their  eyes  have  they   clofed ;  lefi  they 
jhould  fee  with  their  eyes,  and  hear  with  their  ears, 
and  underftand  with  their  hearts,  and  fj  on  Id  be  con- 
verted, and  I fhould  heal  them.  So  it  appears,  that 
God  would  have  them  to  fee,  but  they  clofed  their 
eycsi  and  therefore  they  are  juftly  hardened.    Of 
this  matter  Cyrillus  Alexandrinus  upon  John,  lib.  6.  q   ■■^^  ^.^^^ 
cap.   2 1 .  fpeaks  well,   anfwering  to  this  objev^ion. 
**  But  fpme  may  fay.  If  Chrifl  be  come  into   the 
**  world,  that  thofe  that  fee  may  be  blinded,  their 
**  blindnefs  is  not  imputed  unto  them  ;  but  it  rather 
**  feems  that  Chrirt  is  the  caufe  of  their  blindnefs, 
"  who  faith,"  He  is  come  into  the  world,  that  thofe 
that  fee  may  be  blinded.     "  But,"  faith  he,  **  they 
'*  Ipeak  not  rationally,  who  obje^l  thefe  tilings  un- 
**  to  God,  and  are  not  afraid  to  call  him  the  author 
"  of  evil.  For,  as  the  fenfible  fun  is  carried  upon 
**  our  horizon,  that  it  may  communicate  the  gift  of 
f  *  its  clearnefs  unto  all,   and  make  its  light  fhine  up- 
**  on  all ;  yet  if  any  one  clofe  his  eye-lids,   or  wil-  thc^  cau'b  of 
"  lingly  turn  himfeif  from  the  fun,  refufmg  the  be-  i^g"indarirnefsl 
**  ncfit  of  its  light,   he  wants  its  illumination,  and  ^^^  ciofmg  his 
**  remains  in  darknels,  not  through  the  defeclof  the 
^*  fun,  but  through  his  ov^m  fault.  So  that  the  true 
*'  Sun,  who  came  to  enlighten  thofe  that  fat  in  dark- 
"  nefs,  and  in  the  region  of  the  fliadow  of  death,  vi- 
**  fited  the  earth  for  this  caufe,  that  he  might  com- 
* '  municate  unto  all  the  gift  of  knowledge  and  grace, 
**  and  iliuminatetheinwardeyesof  allby  afpiritual 
"*  fplendor:  but  many  rejecfi:  the  gift  of  this  heavenly 
'' '  light  freely  given  to  them ,  and  have  clofed  the  eyes 
**  of  their  minds,  leftfo  excellent  an  illumination  or 
"  irradition  of  the  eternal  light  {lionld  fliine  unto 
*'  them.  It  is  not  then  thro'  defect  of  the  true  Sun 
"  that  they  are  blinded,  but  only  thro'  their  own 


i6o 


P  Pv  O  P  O  S  I  T  I  O  N  S     V.  &  VI. 


The  obftinatc 
Jews  had  a 

tlay. 


Prop.  II. 

Proved. 


Proof L 

The  light  en- 
lightning  every 
man  &c.— 


Obf.  I 


"  iniquity  and  hardnefs  ;/<?r,  as  the  wife  man  faith, 
"  Wifdom  ii.  their  wickednejs  hatk  blinded  tbem.^' 

From  all  which  I  thus  argue  : 

If  there  was  a  day  wherein  tlie  obftinate  Jews 
might  have  known  the  things  that  belonged  to  their 
peace  y  which,  becaufe  they  rejeded  it,  zvas  hid  from 
iheir  eyes;  if  there  was  a  time  wherein  Chrift  would 
have  gathered  them,  who,  becaufe  they  refufed, 
could  not  be  gathered  ;  then  fuch  as  might  have 
been  faved  do  atTtually  perifh,  that  flighted  the  day 
of  God's  vifitation  towards  them,  wherein  they 
might  have  been  converted  and  faved. 

But  the  firfl  is  true  ;   therefore  alfo  the  lafi:. 

§.  XXI.  Secondly,  That  which  comes  m  the  fc- 
cond  place  to  be  proved  is,  That  whereby  God  offers 
to  work  this  Jalvation  during  the  day  of  every  man's 
vifitation;  and  that  is,  That  he  hath  given  to  every 
man  a  meajure  of  faving,  fufficienty  and  Ju-pernatu* 
ral  light  and  grace.  This  I  fhall  do,  by  God's 
afliilance,  by  fome  plain  and  clear  teftimonies  of 
the  fcripture. 

Firll:,  From  that  o^  John  i.  9.  That  was  the  true 
light,  which  light eth  every  man  that  cometh  into  the 
world.  This  place  doth  fo  plainly  favour  us,  that 
by  fome  it  is  called  the  ^takers  text ;  for  it  doth 
evidently  demonflrate  our  affertion  ;  fo  that  it 
fcarce  needs  either  confequence  or  deduction,  fee- 
ing itfelf  is  a  confequence  of  two  propofitions  af- 
ferted  in  the  former  verfes,  from  which  it  follow- 
eth  as  a  conclufion  in  the  very  terms  of  our  faith. 
The  firfh  of  thefe  propofitions  is,  The  life  that  is  in' 
him  is  the  light  of  men:  the  fecond,  The  light  fhineth 
in  the  darknejs ;  and  from  thefe  two  he  infers,' 
and  He  is  the  true  light,  which  lighteth  every  man  that^ 
cometh  into  the  world. 

From  whence  I  do  in  fhort  obferve,  That  this^i 
divine  apoflle  calls  Chrifl  the  light  of  men,  and 
giveth  us  this  as  one  of  the  chief  properties,  at 
leaft  confiderably  and  efpecially  to  be  obfervec 


0/ Universal  ^W  Saving  Light.  i6i 

y  us  ;  feeing  hereby,  as  he  is  the  light,  and  as 
,'e  wallc  with  him  in  that  light  whicli  lie  com- 
lunicates  to  us,  Vv'i:  come  to  have  feliowfhip  and 
ommunion  witli  him  •,  as  the  fame  apoflle  faith 
Ifcwhere,  i  John'i.  7.  Secondly,  Th3.t  this  light 
hneth  in  darknefs,  though  the  darknejs  comfrehend 
t  ?wt.     Thirdly,    That   this  true  Itght  enlizhtcrieth —'^'^^^^^  ^ 

;  7      •  1  11         1X71  1        ceiiain  ininibcr 

very  man  that  cometh  into  the  world.     VVliere  the  of  men,  hut 
poille,  being  direfted  by  God's  Spirit,  hath  care-  Everyman. 
uUy  avoided  their  captioufncfs,  that  would  have 
eltricled  this  to  any  certain  number  ;  where  every 
me  is,    there  is   none   excluded.     Next,    fhould 
hey  be  fo   obftinatc,   as  fometimcs  they  are,   as 
o  fay  that  this    \_evcry  man~\   is  only  every   one 
)f  the   eleft  ;    thefe  words  following,   every  man 
hat  cometh  into  the  •world ^  would  obviate  that  ob- 
eclion.     So  that  it  is  plain  there  comes  no  man 
nto  the  world,  whom  Chrifi:  hath  not  enlightened 
n  fome  meafure,   and  in  whofe  dark  heart  this 
'ight  doth  not  fhine  ;  though  the  daiknejs  cor/ipre- 
hend  it  not,  yet  it  Ihineth  there  ;  and  the   nature 
hereof  is  to  dii'pel  the  darknefs,  where  men  fhut 
lot  their  eyes  upon  it.     Now  for  what  end  this  The  ii,-ht  .-iif- 
'ight  is  given,  is  expreffed  verfe  7,  where  John  is  Sb^jl^f'" 
aid  to  come  for  a  vcitnejs,  to  hear  witnefs  to  the  fai'h. 
light,  that  all  men  through  it  might  believe  ;  to  wit, 
hrough  the  light,   ^i  »vth,  which  doth  very  well 
igree  with  Jp^ro?,  as  being  the  nearcfl  antecedent, 
hough    moll:   tranllators   have    (to   make   it  fuit 
.vith  their  own  dodrine)   made  it  relate  to  Jchny 
IS  if  all  men  were  to  believe  through  John.     For 
vhich,    as  there  is  nothing  direftly  in  the  text, 
b  it  is  contrary  to  the  very  ftrain  of  the  context. 
\?oT,    feeing  (thrift  hath   lighted  every    man   with 
'his  lights  Is  it  not  that  they  may  come  to  believe 
5  hrough  it  ?    All  cojild  not  believe  through  John, 
pecaufe  all  men  could  not  know  of  John's  tciW- 
itnony  ;  whereas  every  man  being  lighted  by  this, 
;^inay  come  there-through  to  believe.     John  lliincd 


162  PROPOSITIONS     V.  &  Vr. 

not  in  darhiejs  ;  but  this  lighi  iTiineth  in  the  dark- 
JiefSy  that  having  difpelled  the  darknefs,  it  may 
produce  and  beget  f*aith.  And  laflly,  We  mud  be- 
lieve through  that,  and  become  beUevcrs  through 
that,  by  walking  in  which,  fellowfhip  with  God 
is  known  and  enjoyed  ;  but,  as  hath  been  above 
obferved,  it  is  by  walking  in  this  light  that  we 
have  this  communion  and  fellowfhip  ;  not  by  walk- 
ing in  Johny  which  were  nonfenfe.  So  that  this 
relative  S;  «ut»,  muft  needs  be  referred  to  the 
light,  whereof  John  bears  witnefs,  that  through  that 
light,  wherewith  Chrifh  hath  lighted  every  man,  all 
men  might  come  to  bcl/eve.  Seeing  then  this  light 
is  the  light  of  Jefus  Chrilt,  and  the  light  through 
The  light  is  fu.  which  men  come  to  believe,  I  think  it  needs  not  to 
vfngfand  fuffil  ^e  doubted,  but  that  it  is  a  iupematural,  faving, 
cient.  and  fufficient  light.    If  it  were  not  fupernatural,  it 

could  not  be  properly  called  the  light  of  Jefus  ;  for 
though  all  things  be  his,  and  of  him,  and  from  him  j 
yet  thofe  things  which  are  common  and  peculiar  to 
our  nature,  as  being  part  of  it,  we  are  not  faid 
in  fo  fpecial  a  manner  to  have  from  Chrift.  More- 
over, the  evangelift  is  holding  out  to  us  here  the 
office  of  Chriil;  as  mediatoi-,  and  the  benefits  which 
from  him  as  fuch  do  redound  unto  us. 
Obf.   2.  Secondly,  It  cannot  be  any  of  the  natural  gifts 

or  faculties  of  our  foul,   whereby  we  are  faid 
here  to  be  enlightened,  becaufe  this  light  is  faid  i 
to  jhinc  in  the  darhiejs,     and    cannot  be   compre- j 
Thedarknefsis  hended   by   it.     Now  this  darknefs  is  no  other  j 
ftate and contii-  but  Hiau's  natural  condition  and  flaiie  ;     in  which 
tiou.  natural  ftate  he  can  eafily  comprehend,   and  doth 

comprehend,  thofe  things  that  are  peculiar  and 
common  to  him  as  fuch.  That  man  in  his  na- 
tural condition  is  called  darhiejs,  fee  Eph.  v.  8. 
For  ye  ivere  Jometimes  darhiejs,  but  now  are  ye  light 
in  the  Lord.  And  in  other  places,  as  jIcIs  xxvi.  1 8. 
Col.  i-  3«  I  ^'•'•fiT-  ^'-  5-  where  the  condition  of  man 
in   his   natural  ftate   is  termed  darhiejs  :    there- 


0/ Universal  ^/jf^  Saving  Light.  163 

fore  I  fay  this  light  cannot  be  any  natural  property 
or  faculty  of  man's  foul,  but  a  fupcrnatural  gift 
and  grace  of  Chrift. 

Thirdly,  It  is  fufficient  and  faving.  obfcrv.3. 

That  which  is  given  that  all  men  through  it  may  Arg.  i, 
helievey  muft  needs  be  faving  and  fulhcient  :   that, 
by  walking  in  which,   fellowfliip  with  the  faints 
and  the  blood  of  Chrift,  which  clcanfeth  from  allfiiiy 
is  poifeffed,   muft  be  fufficient  : 

But  fuch  is  the  Light,    i  John  i.  7. 

Therefore,  zd^c. 

Moreover  ; 

That  which  we  are  commanded  to  believe  in  Arg.  2. 
that  we  may  become  the  children  of  the  light,  mull  be 
a  fupernatural,  fufficient  and  faving  principle  ; 

But  we  arc  commanded  to  believe  in  this  light  : 

Therefore,  ^c. 

The  propojition  cannot  be  denied.  The  ajfiimp- 
tion  is  Chriil's  own  words,  John  xii.  36.  While ys 
have  the  light,  believe  in  the  light,  that  ye  may  bs  the 
children  of  the  light. 

To  this  they  objed:.   That  by  [light]  here  is  un-  Objedl, 
derfiood  Cbri/l's  outward  perfon,    in  ivhom  he  would 
have  them  believe. 

That  they  ought  to  have  believed  in  Chrift,  that  Anfw. 

is,  that  he  was  the  Messiah  that  was  to  come,  is 

not  denied  ;  but  how  they  evince  that  Chrift  in-  whether 

117      1  t  r  1        I         •  r  t,- Cnnfts  out- 

tended /^t7/ here,  1  iee  not:   nay  the  place  itleit  ward  perfon 

fhews  the  contrary,  by  thefe  words.  While  ye  have  ^'^  ^''^  ^'b'''* 
the  light  ;  and  by  the  verfc  going  before,  JP^alk 
tvhile ye  have  the  light,  left  darknejs  come  upon  you  : 
v/hich  words  import,  that  when  that  light  in 
which  they  were  to  believe  was  removed,  then 
they  ffiould  lofe  the  capacity  or  fcafbn  of  be- 
lieving. Now  this  could  not  be  undcrftood  of 
Chrift's  perfon,  elfe  the  Jews  might  have  believed 
in  him  ;  and  many  did  favingly  believe  in  him,  as 
all  Chriitians  do  at  this  day,  when  the  perfon,  to 
wit,   his  bodily  prefence,   or  outward  man,   is  far 

Y 


164  PROPOSITIONS     V.  ikVL 

ThHightof  removed  from  them.  So  that  this  light  in  which 
chrlft'ro"u°-  they  were  commanded  to  beUeve,  nmft  be  that  in- 
ward manor  ward  Ipiritual  hght  that  Ihines  in  their  hearts  for  a 
feafon,  even  daring  the  day  of  man's  vifitation ; 
which  v/hile  it  continueth  to  call,  inyitc,  and  ex- 
hort, men  are  faidtohave  it,  and  may  believe  in  it  j 
but  when  men  refufe  to  believe  in  it,  and  reje<ft  it, 
then  it  ceafeth  to  be  a  light  to  (liew  them  the  way  ; 
but  leaves  the  fenfe  of  their  unfaithfulnefs  as  a  fling 
in  their  confcience,  which  is  a  terror  and  darknefs 
unto  them,  and  upon  them,  in  which  they  cannot 
know  where  to  go,  neither  can  work  anyways  pro- 
fitably in  order  to  their  falvation.  And  therefore 
to  fuch  rebellious  ones  the  day  of  the  Lord  is  faid 
to  be  darknefs,  and  not  light,  Amos  v.  18. 

From  whence  it  appears,  that  though  many  re- 
ceive not  the  light,  as  many  comprehend  it  not, 
neverthelefs  this  faving  light  fhincs  in  all,  that  it 
may  fave  them.  Concerning  which  alfo  Cyrillus 
Alexandrimis  faith  well,  and  defends  our  principle  ; 
Cyrillus  Alex-  ' '  With  great  diligence  and  watchfulnefs,''  faith 

andnnus  upon    i<,i,,  ni^rr  i  •• 

John,  lib  1,  he,  doth  the  apoitic  fohn  endeavour  to  anticipate 
chap.  II.  t  (  ^j^^  prevent  the  vain  thoughts  of  men  :  for  there 
"  is  here  a  wonderful  method  of  fublime  things, 
"  and  overturning  of  objeftions.  He  had  juft  now 
"  called  the  Son  the  in/e  light,  by  whom  he  af- 
"  firmed  that  every  man  coming  into  the  world 
"  was  enlightened  ;  yea,  that  he  was  in  the  world, 
**  and  the  world  v/as  made  by  him.  One  may  then 
*^*  objecT:,  If  the  word  of  God  be  the  light,  and  if 
''  this  light  enlighten  the  hearts  of  men,  and  fug- 
"  geft  unto  men  piety  and  the  underflanding  of 
*•  things  ;  if  he  was  always  in  the  world,  and  was 
*'  the  creator  or  builder  of  the  world,  why  was  he 
*  *  lo  long  unknown  unto  the  world  ?  It  feems  ra- 
"  ther  to  follow  becaufe  he  was  unknown  to  the 
**  world,  therefore  the  world  was  not  enlightened 
"  by  him,  nor  he  totally  light.  Left  any  fliould 
"  fo  objeft,  he  divinely  infers  [and  the  world  knew 


0/ Universal  ^-W  Saving  Light.  165 

"  him  not.]  Let  not  the  world,"  faith  he,  "  ac- 
*'  cufe  the  word  of  God,  and  his  eternal  light, 
*'  but  its  own  weaknefs  ;  for  tlie  fun  cnlio;htens,  J'l';  '^^"^n- 

'  0  '  lightens,  but 

**  but  the  creature  reje(Sts  the  grace  that  is  given  manthrousjh 

''  unto  it,  and  abufeth  the  Iharpnefs  of  underftand-  SISn2 

"  ing  granted  it,  by  which  it  might  have  naturally  o"- 

"  known  God  ;  and,  as  a  prodigal,  hath  turned  its 

"  light  to  the  creatures,  neglefting  to  go  forward, 

"  and  through  lazinefs  and  negligence  buried  the 

"  illumination,  and  dcfpifed  this  grace.     "Which 

"  that  the  difciple  of  Pai/l  might  not  do,  he  was 

'  *  commanded  to  watch  ;  therefore  it  is  to  be  ha- 

*'  puted  to  their  wickednefs,  who  are  illuminated, 

*'  and  not  unto  the  light.      For  as  albeit  the  fun 

**  rifeth  upon  all,  yet  he  that  is  blind  recciveth  no 

**  benefit  tlicreby;     none  thence  can  juflly  accufe 

"  the  brightnefs  of  the  fun,  but  will  afcribe  the 

**  caufe  of  not  feeing  to  the  blindnefs  :  fo  I  judge 

**  it  is  to  be  underflood  of  the  only  begotten  Son 

"  of  God :  for  he  is  the  true  light,  and  fendeth 

"  forth  his  brightnefs  upon  all;    but  the  god  of 

*'  this  world,  as  i'^/// faith,  hath  blinded  the  minds 

*'  of  thofe  that  believe  not,   2  Cor.  iv.  4.  that  the 

"  light  of  the  gofpel  (liine  not  unto  them.    We  fay 

**  then  that  darkncfs  is  come  upon  men,   not  be- 

"  caufe  they  arc  altogether  deprived  of  light,  for 

'^  nature  retaineth  Hill  the  ftrength  of  underftand- 

"  ing  divinely  given  it,  but  becaufc  man  is  dulled 

"  by  an  evil  habit,  and  become  worfe,  and  hath 

*'  made  the  meafurc  of  grace  in  fome  refped:  to 

"  languifli.     WJicn  therefore  the  like  befalls  man, 

**  the  P/a I mijl  juQily  prays,  crying,   Ope}2  mine  eyes, 

'*  that  I  may  behold  the  wonderful  things  cf  thy  lazv. 

**  For  the   law  was    given   that  this   light   might 

"  be  kindled  in  us,  the  blearednefs  of  the  eyes  of 

"  our  minds  being  wiped  av/ay,  and  the  blindnefs 

"  being  removed  which  detained  us  in  our  former 

' '  ignorance .    By  thefe  words  then  the  world  is  ac- 

**  cufcd  as  ungrateful  and  unfcnfible,  not  knowing 


166  PROPOSITIONS     V.  <?c  \1, 

* '  its  author,  nor  bringing  forth  the  good  fruit  of 
"  the  illummation  ;  that  it  may  now  feem  to  be  faid 
**  truly  of  all,  which  was  of  old  faid  by  the  pro- 
"  phet  of  the  Jews,  I  expelled  that  it  fhould  have 
"  brought  forth  grapes,  but  it  brought  forth  wild 
**  grapes.  For  the  good  fruit  of  the  illumination 
*'  was  the  knowledge  of  the  only  begotten,  as  a 
''  clufture  hanging  from  a  fruitful  branch,  &c.'^ 
Grace  no  natu-  From  which  it  appears  Cyrilliis  believed  that  a 
"  ^'  ^'  J^'^i'iig  illumination  was  given  unto  all.      For  as  to 

what  he  fpeaks  of  nature,  he  underftands  it  not  of 
the  common  nature  of  man  by  itfelf,  but  of  that  na- 
ture which  hath  the  ftrength  of  underflanding  di- 
vinely  given  it :  for  he  underftands  this  imiverfal  il- 
lumination to  be  of  tbe  fame  kind  with  Xh^t  grace 
of  which  Paul  makes  mention  to  Timothy,  faying, 
Negle^  not  the  grace  that  is  in  thee.      Now  it  is  not 
to  be  believed  that  Cyrillus  was  fo  ignorant  as  to 
judge  that  grace  to  have  been  fome  natural  gift. 
Proof  n.        §.  XXII.  That  this  faving  light  and  feed,  or  a 
meafure  of  it,  is  given  to  all,  Chrill  tells  us  expreflly 
in  the  parable  of  the  fower,  Mat.  xiii.  from  ver. 
The  feed  of  the  i  g.  Mark  iv.  and  huke  viii.  1 1 .  he  faith,  That  this 
low n  °m[llen\/eed  fov/u  in  thofe  feveral  forts  of  grounds  is  the 
forts  of  grounds  ^-^ord  of  the  kingdom,  which  the   apoftle  calls  the 

without  dilbnc-  ,    •'--.,     „°  «      t  •  '    i  '  '^ 

tion.  ivord  of  faith,  Rom.  x.  8.  James  i.  21.0  Aoy(^  j^<pt/- 

T®-,  the  iraflanted  ingrafted  word,  which  is  able  to 

fave  the  foul ;  the  words  themfelves  declare  that  it 

is  that  v/hich  is  faving  in  the  nature  of  it,  for  in 

the  good  ground  it  fructified  abundantly. 

Let  us  then  obferve,  that  this  feed  of  the  king- 
dom, this  faving,  fupernatural,  and  fufficient  word, 
was  really  fown  in  the  ftony  thorny  ground,  and  by 
the  way-iide,  where  it  did  not  profit,  but  became 
ufelefs  as  to  thefe  grounds  :  it  was,  I  fay,  the  fame 
feed  that  was  fown  in  the  good  ground.  It  is  then 
the  fear  of  perfecution  and  deceitfulnefs  of  riches, 
as  Chrifh  himfelf  interpreteth  the  parable,  which 
hindereth  this  feed  to  grow  in  the  hearts  of  many  : 


0/Universal  ^»^ Saving  Light.  167 

not  but  that  in  its  own  nature  it  is  lufficient,  being 
the  fame  with  that  which  growcth  up  and  prolper- 
eth  in  the  hearts  of  thole  who  receive  it.  So  that 
though  all  are  not  faved  by  it,  yet  there  is  a  feed  of 
falvation  planted  and  Town  in  the  hearts  of  ail  by 
God,  which  would  grow  up  and  redeem  the  Ibul, 
if  it  were  not  choked  and  hindered.  Concerning 
this  parable  Vi£lor  Antiochenus  on  Mark  iv.  as  he  is 
cited  by  yojfius,  in  his  Pelagian  Hiftory,  book  7 .  faith, 
That  our  Lord  Chrifl  hath  liberally  fown  the 
divine  feed  of  the  word,  and  propofed  it  to 
all,  without  refpeft  of  perfons  j  and  as  he  that 
fov/eth  diilinguifheth  not  betwixt  ground  and 
ground,  but  limply  calleth  in  the  feed  without 
di'Hndlion,  fo  our  Saviour  hath  offered  the  food 
of  the  divine  word  fo  far  as  was  his  part,  altho' 
he  was  not  ignorant  what  would  become  of  many. 
Lallly,  He  fo  behaved  himfelf,  as  he  might  jullly 
fay.  What  lliould  I  have  done  that  I  have  not 
done  ?"  And  to  this  anfwered  the  parable  of  ths 
talents^  Mat.  xxv.  he  that  had  two  talents  was  ac- 
cepted, as  well  as  he  that  liadT^i'f ,  becaufe  he  ufed 
them  to  his  mafia's  profit  :  and  he  that  had  one 
might  have  done  fo  ;  his  talent  was  of  the  fame 
nature  of  the  reft  ;  it  was  as  capable  to  have  pro- 
portionably  brought  forth  its  intereft  as  the  reft. 
And  fo  though  there  be  not  a  like  proportion  of 
grace  given  to  all,  to  ^ov^tfive  talents,  to  fome  two 
talents,  and  to  fome  but  cne  talent  ;  yet  there  is 
given  to  all  that  which  isfufficient,  and  no  more  is 
required  than  according  to  that  which  is  given  ; 
For  unto  whomjoever  much  is  given,  from  him  Jljall 
much  be  required,  Luke  xii.  48.  He  that  had  the 
two  talents  was  accepted  for  giving  four,  nothing 
lefs  than  he  that  gave  the  ten  :  fo  Ihould  he  alfo  that 
gave  the  one,  if  he  had  given  two  ;  and  no  doubt 
one  was  capable  to  have  prodi?ced  two,  as  well  as 
five  to  have  produced  ten,  or  two  four, 

§.  XXilL  Thirdly,  This  faving  fpiritual  light  Pr.  UL 
is  the  gofpel,  which  the  apoftle  faith  expreflly  is 


i68  PROPOSITIONS     V.  Sc  VI. 

The  light  ii the  prcaclicd  iH  evsry  creature  under  heaven  ;  even  that 
fower'of\;od  vcry  gojf  el  whereof  Paul  was  made  a  minijier,  Col. 
preached  in      i.  22.   FoF  thc  pofpcl  is  not  a  mcre  declaration  of 

•very  creature  ii-  i-i  r  /^     ]  r   i  • 

Bndcr  heaven,  good  things,  Dcing  thc  power  Of  Kjod  uuto  jaLvation 
to  all  thoje  that  believe^  Rom.  i.  i6.  Though  the 
outward  declaration  of  the  gofpel  be  taken  fome- 
times  for  the  gofpel  ;  yet  it  is  but  figuratively, 
and  by  a  metonymy.  For  to  fpeak  properly,  the 
gofpel  is  this  inward  power  and  life  which  preach- 
eth  glad  tidings  in  the  hearts  of  all  men,  offering 
falvation  unto  them,  and  leeking  to  redeem  them 
from  their  iniquities,  and  therefore  it  is  faid  to  be 
preached  in  every  creature  under  heaven :  vvhcreas 
there  are  many  thoufands  of  men  and  women  to 
whom  the  outward  gofpel  was  never  preached. 
Therefore  the  apoflle  Faul,  Romans  i.  where  he 
faith  the  gojpel  is  the  power  of  God  unto  falvation,  \ 
adds,  that  therein  is  revealed  the  righteoufnefs  of  God 
from  faith  to  faith  ;  and  alfo  the  wrath  of  God  agaiiifl 
Juch  as  hold  the  truth  of  God  in  unrighteoujnefs  :  for 
this  reafon,  faith  he,  hecauje  that  which  may  be  known 
of  God  is  manifefl  in  them  ;  for  God  hath  f jewed  it 
unto  them.  Now  that  which  may  be  known  of 
God,  is  known  by  the  gofpel,  which  was  manifeft 
in  them.  For  thofe  of  whom  the  apoflle  fpeaks  had 
no  outward  gofpel  preached  unto  them  ;  fo  that  it 
was  by  the  inward  manifeftation  of  the  knowledge 
of  God  in  them,  which  is  indeed  the  gofpel  preach- 
ed in  man,  that  the  righteoufnefs  of  God  is  revealed 
from  faith  to  faith  ;  that  is,  it  reveals  to  the  foul 
that  which  is  juft,  good,  and  righteous  ;  and  that 
as  the  foul  receiveth  it  and  believes,  righteoufnefs 
comes  more  and  more  to  be  revealed  from  one 
degree  of  faith  to  another.  For  though,  as  the 
following  verfe  faith, the  outward  creation  declares 
the  power  of  God  ;  yet  that  which  may  be  known 
cf  him  is  manifefl  within:  by  which  inward  mani- 
feftation we  are  made  capable  to  fee  and  difcern 
the  Eternal  Power  and  Godhead  in  the  outward 
creation  j  fo  were  it  not  for  this  inward  principle, 


Of  Universal  ^»^  Saving  Light,  169 

ve  could  no  more  imderftand  the  invifible  things 
)f  God  by  the  outward  vifible  creation,  than  a 
Dlind  man  can  lee  and  difcern  the  variety  of  fliapes 
md  colours,  or  judge  of  the  beauty  of  the  outward 
:reation.  Therefore  he  faith,  f:rft,  'That  which  may 
'(?  known  of  God  is  manifeji  in  them,  and  in  and  by 
hat  they  may  read  and  underfland  the  power  and 
jodhead  in  thofe  things  that  are  outward  and  vifi- 
)le.  And  tho'  any  might  pretend  that  the  outward 
:reation  doth  of  itlelf,  without  any  fupernatural  or 
aving  principle  in  the  heart,  even  declare  to  the 
latural  man  that  there  is  a  God  ;  yet  what  would 
iich  a  knowledge  avail,  if  it  did  not  aifo  commu- 
licate  to  me  whatthe  willof  Godis,  and  how  I  fhall 
lo  that  which  is  acceptable  to  him  \  For  the  out-  crcatwn'mly 
vard  creation,  thoutvli  it  may  beget  a  periiialion  bfg«t  ^  pcdua- 
hatthere  is  iome  eternalpoweror  virtue  by  which  an  eternal  pow- 
he  world  hath  had  its  beginning  ;  yet  it  doth  not  "orvmue. 
ell  me,  nor  doth  it  inform  me  of  that  Vv'hich  is  jull, 
loly,  and  righteous  ;  how  I  fhall  be  delivered  from 
ny  temptations  and  evil  affeftions,  and  come  unto 
Ighteouinefs  ;  that  muft  be  fromlbme  inward  ma- 
lifeftation  in  my  heart.  Whereas  thofe  Gentiles  of 
^hom  the  apoftle  fpeaks  knew  by  that  inwar'd  law 
ind  manifeilation  of  the  knowledge  of  God  in  them 
o  diftinguilh  betwixt  good  and  evil,  as  in  the  next 
haptcr  appears,  ofwhich  v/e  fliall  fpeak  hereafter. 
?\\c  prophet  iWcah,  fpeaking  of  man  indefinitely, 
}T  in  general,  declares  this,  Mic.  vi.  8.  He  hath 
'hewed  thee,  0  man,  what  is  good.  And  what  doth 
'he  Lord  require  of  thee,  hut  to  do  jufly ,  and  to  Icve 
■nercy,  and  to  walk  humbly  with  thy  God?  He  doth  not 
Tay  God  requires,  till  he  hath  firfl:  afTured  tliat  he 
liath  fhewed  unto  them.  Now  becaufe  this  is 
fhewed  unto  all  men,  and  manifeft  in  them,  there- 
fore, faith  the  apoHle,  is  the  wrath  of  Gcd  revealed 
againfl  them,  for  that  they  hold  the  truth  in  unrighte- 
oufnefs  ;  that  is,  the  meafure  of  truth,  the  light,  the 
feed,  the  grace  /;/  ther'j  ;  for  that  they  h'.d-:  the  talent 


170  PROPOSITIONS     V.  &  VI. 

in  the  earth  ;  that  is,  in  the  earthly  and  unrighteous 
part  in  their  hearts,  and  iufFer  it  not  to  bring  forth 
fruit,  but  to  be  choked  with  the  fenfual  cares  of  this 
life,  the  fear  of  reproach,  and  the  deceitfulnefs  of 
riches,  as  by  the  parables  above  mentioned  doth 
appear.  But  the  apoftle  Paul  opens  and  illuftrates 
this  matter  yet  more,  Rom.  x.  where  he  declares, 
That  the  word  iiohich  he  'preached  (now  the  word 
which  he  preached,  and  the  gofpel  which  he 
preached,  and  whereof  he  was  a  minifter,  is  one 
and  the  fame)  is  not  far  off,  hut  nigh  in  the  heart 
and  in  the  mouth ;  which  done,  he  frameth  as  it 
were  the  objeftion  of  our  adverfaries  in  the  14th 
and  15th  verfcs,  How  pall  they  believe  in  him  of 
zvhora  they  have  not  heard?  And  how  fhall  they  hear 
without  a  preacher  f  This  he  anfwers  in  the  1 8th 
verfe,  faying,  But  I  Jay,  have  they  not  heard  f  I'es 
verily,  their  found  went  into  all  the  earth,  and  their 
words  unto  the  ends  of  the  world ;  infmuating  that 
The  divine       ^j^j^  diviuc   prcaclier  had  founded  in  the  ears  and 

pieacherthc  r-        ;/  r  r«    i  i  n  i         ^ 

word  nigh,  hearts  of  all  men :  tor  or  the  outward  apojtles  that 
in'theTaraand  frying  was  uot  truc,  neither  then,  nor  many  hun- 
iieaiu  of  all  drcd  ycars  after;  yea,  for  aught  we  know  there  may 
"^^""  be  yet  great  and  fpacious  nations  and  kingdoms  that 

never  have  heard  of  Chrijl  nor  his  apoflles  as  out- 
wardly. This  inward  and  powerful  word  of  God 
is  yet  more  fully  defcribed  in  the  epiftle  to  the 
Hebrews,  chap.  iv.  12,  13.  For  the  word  of  God  is 
quick  and  powerful,  and  Jharper  than  any  two-edged 
Jword,  piercing  even  to  the  dividing  af under  of  foul 
and  fpirit,  and  of  the  joints  and  marrow,  and  is  a 
difcerner  of  the  thoughts  and  intents  of  the  heart. 
The  virtues  of  this  fpiritual  word  are  here  enume- 
rated :  it  is  quick,  becaufe  itjearches  and  tries  the 
hearts  of  all ;  no  m.an's  heart  is  exempt  from  it  : 
for  the  apoille  gives  this  reafon  of  its  being  fo  in 
fiuhin-'s^rr™  the  following  verfe,  But  all  things  are  naked  and 
maniieit.  opeucd  unto  the  eyes  of  him  with  whom  we  have  to  do: 
and  there  is  not  any  creature  that  is  not  manifeji  in 


0/ Universal  ^;/<^  Saving  Light.  171 

his  fight.  Though  this  ultimately  and  mediately  be 
referred  to  God,  yet  nearly  and  immediately  it  re- 
lates to  the  word  or  lights  which,  as  hath  been  be- 
fore proved,  is  in  the  hearts  of  all,  clfe  it  had  been 
improper  to  have  brought  it  in  here.    The  apoflle  And  every 
ftiews  how  every  intent  and  thought  of  the  heart  is  dif-  Lnenf  oVthe 
cerned  by  the  word  of  God,  becaufe  all  things  are  na-  ^""' 
ked  before  God  ;  which  imports  nothing  elie  but  it 
is  in  and  by  this  word  whereby  God  fees  and  dif- 
cerns  man's  thoughts  ;  and  fo  it  muft  needs  be  in  all 
men,  becaufe  the  apolHe  I'aith,  there  is  no  creature 
that  is  not  manifeft  in  his  fight.     This  then  is  that 
faithful  witnefs  and  mejfenger  of  God  that  bears  wit-  The  faithw 
nefs  for  God,  and  for  his  rigliteoufnefs  in  the  hearts  '"'""^'*' 
of  all  men  :  for  he  hath  not  left  man  without  a  wit- 
nefs, Ai^ls  xiv.   17.   and  he  is  faid  to  be  ghen  for  a 
witnefs  to  the  feofle,  Ifa.  Iv.   4.     And  as  this  word 
beareth  witnefs  for  God,  fo  it  is  not  placed  in  men 
only  to  condemn  them  :   for  as  he  is   given  for  a 
witnefs,  fo  faith  the  prophet,  he  is  given  for  a  leader 
and  commander.    The  light  is  given,   that  all  through  ^^(■-^^'•rTLuk 
it  may  believe,  John  i.  j .  for  faith  cometh  by  hearings  '^"^^"*^"'^"' 
and  hearing  by  the  word  of  God,  which  is  placed  in 
man's  heart,  both  to  be  a  witnefs  for  God,  and  to  be 
a  means  to  bring  man  to  God  through  faith  and  re- 
pentance ;  it  is  therefore  ^o-zivr////,  that  it  may  di- 
vide betwixt  the  foul  and  the  fpirit  :    it  is  like  a 
two-edged fword,  that  it  may  cut  off  iniquity  from  a  two-ccigea 
him,  andleparate  betwixt  the  precious  and  the  vile  ;  '^^''°"^' 
and  becaufe  man's  heart  is  cold  and  hard  like  iron 
naturally,  therefore  hath  God  placed  this  word  in 
him,  which  is  faid  to  be  like  2^ fire,  and  like  a  ham- Af^rezn^x 
mer,  Jer.  xxiii.  29.  that  like  as  by  the  heat  of  the  ^^"""='"- 
lire  the  iron,   of  its  own  nature  cold,  is  warmed, 
and  foftened,  and  by  the  ftrength  of  the  hammer  is 
framed  according  to  the  mind  of  the  worker  ;  fo 
the  cold  and  hard  heart  of  man  is  by  the  virtue  and 
powerfulnefs  of  this  word  of  God  tiear  and  in  the 
heart,  as  it  refills  not,  warmed  and  foftened,  and 
reccivcth  an  hcavcnlv  and  celelVial  impreihon  and 

Z 


172 


PROPOSITIONS      V.  Jc  VI. 


Clem.  Alex, 


'Hit  gathering 
unto  the  one 
and  alone  lovf. 


image.    The  mofl  part  of  the  fathers  have  fpoken 

at  large  touching  this  word,  Jsed,  light,  2ind/avif7g 

voice,  calHng  all  unto  falvation,  and  able  to  fave. 

Clemens  Alexandrinus  faith,  lib.  2 .  Stromal .  * '  The 

'  divine  word  hath  cried,  calling  all,  knowing  well 

'  thofe  that  will  not  obey  ;  and  yet,  becaufe  it  is  in 

'  our  power  either  to  obey  or  not  to  obey,  that 

*  none  may  have  a  pretext  of  ignorance,  it  hath 

*  made  a  righteous  call,    and  requireth  but  that 

*  which  is  according  to  the  ability  and  flrength  of 
'  every  one."  The  felf-fame,  in  his  warning  to  the 
'■  Gentiles,  "  For  as,"  faith  he  **  that  heavenly  am- 

*  bafTador  of  the  Lord,  the  grace  of  God,  that  brings 
^falvation,  hath  appeared  unto  all,  &'c.  This  is  the 
'  new  fong,  coming  and  manifeflation  of  the 
'  word,  whichnowfliewsitfelf  in  us,  which  was  in 

*  the  beginning,  and  was  firft  of  all."  And  again, 
'  Hear  therefore,  ye  that  are  afar  oifj  hear,  ye 
'  who  are  near  ;  the  word  is  hid  from  none,  the 

*  light  is  common  to  all,  and  fliineth  to  all.  There 
'  is  no  darknefs  in  the  word ;  let  us  haften  to  falva- 
'  tion,  to  the  new  birth,  that  we  being  many,  may 
'  be  gathered  into  the  one  alone  love."  Ibid,  he 
'  faith,  That  there  is  infufed  into  all,  but  princi- 
'  pally  into  thofe  that  are  trained  up  in  doftrine,  a 

*  certain   divine  influence,    r??    «7r<j^g6<««   <is/«."      And 
again   he   fpeaks    concerning  the   innate   witnefs^ 

'  worthy  of  belief,  which  of  itfelf  doth  plainly 
'  chufe  that  which  is  mofl  honeft."  And  again  he 
faith,  "  That  it  is  not  impoflible  to  come  unto 
•'  the  truth,  and  lay  hold  of  it,  feeing  it  is  mofl 
''  near  to  us,  in  our  own  houfes,  as  the  mofl  wife 
'*  Mojes  declareth,  living  in  three  parts  of  us,  viz, 
"  in  our  hands,  in  our  mouth,  and  in  our  hearts. 
This,"  faith  he,  "  is  a  mofl  true  badge  of  the  truth. 
''  which  is  alio  fulfilled  in  three  things,  namely,  in 
"  counfel,  in  aftion,  in  fpeaking."  And  again  he 
faith  alfo  unto  the  unbelieving  nations,  **  Receive 
' '  Chrift,  receive  light,  receive  fight,  to  the  end 
"  thou  mayefl  rightly  know  both  God  and  man. 


0/ Universal  <s;/r/ Saving  Light.  173. 

"  The  word  that  hath  enlighted  us  is  more  plea-  '^^'  cniigiuc 
"  fant  than  gold,  and  the  flone  of  great  value."  '' 
And  again  he  faith,  "  Let  us  receive  the  light,  tint 
"  we  may  receive  God;  let  us  receive  the  light, 
**  that  wc  may  be  the  fcholars  of  the  Lord."  x\ii.d 
again  he  faith  to  thofe  infidel  nations,  "  The  hea- 
"  venly  Spirit  helpeth  thee  ;  refift  and  flee  plea- 
'*  fure."  Again,  lii>  .5.  Strom,  he  faith,  ^'  God  for- 
**  bid  that  man  be  not  a  partaker  of  divine  ac- 
"  quaintance,  ^lUq  hvoix;,  who  in  Gene/is  is  faid 
**  to  be  a  partaker  of  infpiration."  And  P^^d.  lib. 
I .  cap.  3 .  "  There  is,"  faith  he,  *  *  fome  lovely  and 
*'  fome  defirable  thing  in  man,  which  is  called  the 
**  in-breathing  of  God,  if^.pvri;/iix  GeS,  The  fame 
man,  lib.  10.  Strom,  direifteth  men  unto  the  light  and 
water  in  themfelves,  who  have  the  eye  of  the  foul 
darkened  or  dimmed  through  evil  up-bringing  and 
learning  :  let  them  enter  in  unto  their  own  domejlick 
light y  or  unto  the  light  which  is  in  their  own  houfe, 
-TT^oi  10  0HCH01  <pZi  tAi(iT6>,  unto  the  truth,  which  ma- 
nifefts  accurately  and  clearly  thefe  things  that 
have  been  written. 

Jujiin  Martyr,  in  his  firfl:  Apology,  faith,  *'  That  j.  Martyr. 
'*  the  word  which  was  and  is,  is  in  all ;  even  that 
**  very  fame  word  which,  through  the  prophets, 
"  foretold  things  to  come." 

The  writer  of  the  Calling  of  the  Gentiles  faith,  ^^^^^"^^^ 
lib.  I.  cap.  2.  We  believe  according  to  the  fame 
*'  (viz.fcripture)  and  moft  rehgioudy  confefs,  that 
"God  was  never  wanting  in  care  to  the  generality 
*'  of  men  ;  who  although  he  did  lead  by  particu- 
"  lar  Icffons  a  people  gathered  to  himfe If  unto  god- 
*'  linefs,  yet  he  withdrew  from  no  nation  of  men 
**  the  gifts  of  his  own  goodnefs,  that  they  might 
"  be  convinced  that  they  had  received  the  words  of 
"  the  prophets,  and  legal  commands  in  ferviccs  and 
'*  teftimonies  of  the  firit  principles."  Cap.  7 •  be 
faith,  "■  That  he  believes  that  the  help  of  grace 
"'  * '  hath  been  v,'holIy  withdrawn  from  no  man."  Lib. 


174  P  ^  O  POSITIONS     V.  ScVl, 

2.  cap.  I.  "  Becaufe,  albeit  falvation  is  far  from 
* '  finners,  yet  there  is  nothing  void  of  the  prefence 
* '  and  virtue  of  his  falvation."  Cap.  2 .  ''But  fee- 
**  ing  none  of  that  people  over  vv^hom  was  fet  both 
**  the  do£lrines,were  juftified  but  through  grace  by 
'  *  the  fpirit  of  faith,  who  can  queftion  but  that  they 
"  who,  of  whatfoever  nation,  in  whatfoever  times, 
*'  could  pleafe  God,  were  ordered  by  the  Spirit  of 
"  the  grace  of  God,  which  altho'in  fore  time  it  was 
'*  morefparing  and  hid,  yet  denied  itfelf  to  no  ages, 
**  beinginvirtue  one,  in  quantity  different,  incoun- 
TTT  "  ^^^  unchangeable,  in  operation  multifarious." 
IrZS'  §  •  XXIV.  The  third  propofition  v/hich  ought  to 

be  proved  is.  That  it  is  by  this  light,  feed,  or  grace 
that  God  works  the  Jalvation  of  all  men,  and  many 
come  to  partake  of  the  benefit  of  Chrifi^s  death,  and 
God's  ii\y^uon  falvation  pur  chafed  by  him.  By  the  inward  and  ef- 
iigh"mau.  ^  fedlual  operations  of  which,  as  many  heathens  have 
come  to  be  partakers  of  the  promifes  who  v/ere  not 
of  the  feed  oi  Jbraham  after  the  flelli,  fo  may  fomc 
now,  to  whom  God  hath  rendered  the  knowledge  of 
the  hiftory  impoffible,  come  to  be  faved  by  Chrifb. 
Having  already  proved  that  Chrifl  hath  died  for  all, 
that  there  is  a  dcy  of  vifitation  given  to  all,  during 
which  falvation  is  pollible  to  them,  and  that  God 
hath  adually  given  a  meafure  offaving  grace  and 
hght  unto  all,  preached  the  gofpel  to  and  in  them, 
and  placed  the  word  of  faith  intheir  hearts,  the  mat- 
ter of  this  propofition  may  feem  to  be  proved ,  Yet 
fliall  I  a  little,  for  the  farther  fatisfaclion  of  all  who 
defire  to  know  the  truth,  and  hold  it  as  it  is  in  Je- 
fus,  prove  this  from  two  or  three  clear  fcripture  tef- 
timonics,  and  remove  the  moil:  common  as  well  as 
the  more  fbrong  objedlions  ufually  brought  againft.it. 

1.  fart,  Q^^P  theme  then  hath  two  parts  ;  Firfl,  Ihat  thofe 

that  have  the  gofpel  and  Chrift  outwardly  preached 
unto  them,  are  not  faved  but  by  the  working  of  the 
grace  and  light  in  their  hearts. 

2.  Part,  Secondly,   That  by  the  ivorking  and  operation  of 

this,  many  have  been,  andffime  may  be  faved,  fo  whom 


0/ Univ  ERSAL  ^W  Saving  Light.  I7y 

the  gofpel  hath  never  been  oiitzvardly  preached^  and  who 
are  utterly  ignorant  of  the  outward  hifiory  of  Chriji. 

As  to  the  firft,  though  it  be   granted  by  moft,  «  Pan  proved. 

f  yet  becaufc  it  is  more  in  words  than  deeds  (the 
more  fall  difculFing  of  which  will  occur  in  the 
next  propofition  concerning  jujiification^  I  fliall 
prove  it   in  few  words.  And  firft  from  the  words 

\  o^  Chvi^to  Nicodemus,  John  iii.  o^.  Verily ^  verily 
I  fay  unto  ihee,  except  a  man  be  born  again,  he  can- 
not fee  the  kingdom  of  God.  Now  this  birth  com-  The  new  binh 
eth  not  by  the  outward  preaching  of  the  gofpel,  or  regeneration 
or  knowledge  of  Chrift,  or  hillorical  faith  in  the  outward  ^ 
him  ;  feeing  many  have  that,  and  firmly  believe  cS''^'^^*' °^ 
it,  who  are  never  thus  renewed.  The  apoflle 
Paul  alfo  goes  fo  far,  while  he  commends  the  ne- 
ceflity  and  excellency  of  this  new  creation,  as  in 
a  certain  refpeft  to  lay  afide  the  outward  know- 
ledge of  Chrift,  or  the  knowledge  of  him  after 
the  fleili,  in  thefe  wordsj  ?  Car,  v.  16,  17.  Where- 
fore henceforth  knoiv  we  no  man  after  the  fleflj  ;  yea, 
though  we  have  knozun  Chrifl  after  the  flefh,  yet  now 
henceforth  know  we  him  no  more.  'Therefore  if  any 
man  be  in  Chrifl,  he  is  a  new  creature,  old  things 
a,re  faffed  away,  behold  all  things  are  become  new. 
Whence  it  manifeftly  appears,  that  he  makes  tlie 
knowledge  of  Chrift  after  the  flefli  but  as  it  were 
the  rudiments  which  young  children  learn,  which 
after  they  are  become  better  fcholars,  are  oflefs 
\S.<i  to  them,  becaufe  they  have  and  poITefs  the 
-very  fubftance  of  thofe  iirft  precepts  in  their 
minds.  As  all  comparifons  halt  in  ibme  part,  fo 
fhall  I  not  aiHrm  this  to  hold  in  every  refpeft  ; 
yet  fo  far  will  this  hold,  that  as  thofe  that  go  no 
farther  than  the  rudiments  are  never  to  be  ac- 
counted learned,  and  as  they  grow  beyond  thefe 
things  fo  they  have  lefs  ufe  of  them,  even  fo  fuch 
as  go  no  farther  than  the  outward  knowledge  of 
Chrift  fhall  never  inherit  the  kingdom  of  hea- 
ven.    But  fuch  as  come  to  know  this  new  birth, 


176  PROPOSITIONS     \\  Sz  VI. 

to  be  inChrifl  indeed,  to  be  a  new  creature,  to  have 
old  things  fajjed  away,  and  all  things  become  new,  may 
fafely  lay  with  the  apoftle,  'Though  we  have  known 
Chriji  after  the  flejh,  yet  now  henceforth  know  we  him 
but  by  the  no  morc.  Now  this  new  creature  proceeds  from 
Sg?acc°iil  ^^  work  of  this  light  and  grace  in  the  heart: 
tho  heart.  it  is  that  word  which  we  fpeak  of,  that  is  fliarp 
and  piercing,  that  implanted  word,  able  to  fave 
the  foul,  by  which  this  birth  is  begotten  ;  and 
therefore  Chrift  has  purchafed  nnto  us  this  holy 
feed,  that  thereby  this  birth  might  be  brought 
forth  in  us,  which  is  therefore  alfo  called  the  ma- 
mfefiation  of  the  Spirit,  given  to  every  one  to  profit 
withal  ;  for  it  is  written,  that  by  one  Spirit  we  are 
all  baptized  into  one  body.  And  the  apoflle  Peter 
alfo  afcribeth  this  birth  to  the  feed  and  word  of 
God,  which  we  have  fo  much  declared  of,  faying, 
I  Fet.  i.  23.  Being  born  again,  not  of  corruptible 
feed,  but  of  incorruptible,  by  the  word  of  God,  which 
liveth  and  abideth  for  ever.  Though  then  this  feed  be 
fmallinits  appearance,  fothat  Chriil  compares  it  to 
a  grain  of  invfiard-feed,  which  is  the  leafi  of  all  feeds ^ 
Matth.xiii.  31,  32.  and  that  it  be  hid  in  the  earth- 
ly part  of  man's  heart  ;  yet  therein  is  life  and 
falvation  towards  the  fons  of  men  wrapped  up, 
which  comes  to  be  revealed  as  they  give  way  to 
The  kingdom  it.  And  in  this  feed  in  the  hearts  of  all  men 
^Weedlnlhe  ^^  ^^^  kingdom  of  God,  as  in  capacity  to  be  pro- 
heartsofaii  duccd,  Or  rather  exhibited,  according  as  it  re- 
ceives depth,  is  nouriflied,  and  not  choked  :  hence 
Chrift  faith,  that  the  kingdom  of  God  was  in  the 
very  PharifeeSy  Luke  xvii.  20,  21.  who  did  oppofe 
and  refift  him,  and  were  juftly  accounted  as  fer- 
pents,  and  a  generation  of  vipers.  Now  the  king- 
dom of  God  could  be  no  otherwa3'^s  In  them  than 
in  a  feed,  even  as  the  thirty-fold  and  the  hundred- 
fold v^  wrapt  up  in  a  fmall  i'eed,  lying  in  a  barren 
ground,  which  fprings  not  forth  becaufe  it  wants 
nourifhment  ;  and  as  the  whole  body  of  a  great 


I 


tncn. 


0/ Universal  ^»^  Saving  Light.  177 

tree  is  wrapped  up  potentially  in  the  feed  of  the 
tree,  and  fo  is  brought  forth  in  due  feafon  ;  nnd 
as  the  capacity  of  a  man  or  woman  is  not  only 
in  a  child,  but  even  in  the  very  embryo,  even  fo 
the  kingdoin  of  J  ejus  Chrift,  yea  J  ejus  Chriji  him- 
felf,  Chriji  wilbin,  who  is  the  hope  cf  glory,  and  be- 
cometh  zvifdom,  righteoufnefs,  Jan^fification,  and  re- 
demption, is  in  every  man's  and  woman's  heart,  in 
that  little  incorruptible  J'eed,  ready  to  be  brought 
forth, as  it  is  cheri(hed  and  received  in  the  love  of  it. 
For  there  can  be  no  men  worfe  than  thofe  rebelli- 
ous and  unbelieving  Pharifees  were  ;  and  yet  this 
kingdom  was  thus  -within  them,  and  they  were  di- 
retSed  to  look  for  it  there  :  fo  it  is  neither  lo  here, 
nor  lo  there,  in  this  or  the  other  obfervation,  that 
this  is  known,  but  as  this  feat  of  God  in  the  heart 
is  minded  and  entertained.  And  certainly 
hence  it  is,  even  becaufe  this  light,  feed,  and 
grace  that  appears  in  the  heart  of  man  is  fo  little 
regarded,  and  fo  much  overlooked,  that  fo  few 
know  Chrift  brought  forth  in  them.  The  one  Caivlnifis,  Pa- 
fort,  to  wit,  the  Calvinijls,  they  look  upon  grace  P^^'j^d'^Sl 
as  an  irrefilHble  power,  and  therefore  negleft  and  ans  errors  de- 
defpife  this  eternal  feed  of  the  kingdom  in  their  "Jte^f^^i^',^'"' 
hearts,  as  a  lov7,  infufficient,  ufelefs  thing  as  to 
their  falvation.  On  the  other  hand,  the  Papijis, 
Arminians ,  and  Socinians,  they  go  about  to  fet  up 
their  natural  power  and  will  with  one  confent, 
denying  that  this  little  feed,  this  fmall  appearance 
of  the  light,  is  that  fupernatural  faving  grace 
of  God  given  to  every  man  to  fave  him.  And 
fo  upon  them  is  verified  that  faying  of  the  Lord 
Jefus  Chrift,  This  is  the  condemnation  of  the  world, 
that  light  is  come  into  the  world,  but  men  love 
darknejs  rather  than  light  ;  the  reafon  is  added, 
becaufe  their  deeds  are  evil.  All  confefs  they  feel 
this  ;  but  they  will  not  have  it  to  be  of  that 
virtue.  Some  will  have  it  to  be  reafon  ;  fome  a 
nathral  confoience  ;    fome,   certain  rdiqiies  of  Gcd's 


178  PROPOSITIONS     V.  Sc\X 

image  that  remained  in  Adam.  So  that  Chrift,  as  he 
met  with  oppofition  from  all  kinds  of  profefTors 
in  his  outward  appearance,  doth  now  alfo  in 
cSs^appearfhis  inward.  It  was  the  meannefs  of  his  outward 
anceintheflefh.  man  that  madc  many  defpife  him,  faying,  Is  7iot 
this  the  Jon  of  the  carpenter  /'  Are  not  his  brethren 
and  fifters  among  US'?  Is  net  this  a  Galilean?  And 
came  there  ever  a  prophet  out  of  Galilee  I  And  fuch- 
like  realonings.  For  they  expetHied  an  outward 
deliverer,  who  as  a  prince  fhould  deliver  them 
with  great  eafe  from  their  enemies,  and  not  fuch 
a  Messiah  as  ftiould  be  crucified  fliamefully, 
and  as  it  were  lead  them  into  many  forrows,  trou- 
bles, and  afflictions.  So  the  meannefs  of  this  ap- 
pearance makes  the  crafty  Jefuits,  the  pretended 
rational  Socinians,  and  the  learned  Arminians  over- 
look it  ;  defiring  rather  fomething  that  they 
might  exercife  their  fubtilty,  reafon,  and  lear- 
ning about,  and  ufe  the  liberty  of  their  own 
wills.  And  the  fecure  Cahinijls,  they  would  have 
a  Chrifl  to  fave  them  without  any  trouble  ;  to  | 
deftroy  all  their  enemies  for  them  without  them,  i 
and  nothing  or  little  within,  and  in  the  mean! 
while  to  be  at  eafe  to  live  in  their  fms  fecure. 
"Whence,  when  all  is  well  examined,  the  caufc  is : 
Theraturcof  plain;  it  is   becavfe  their  deeds  are  evil.  \\\2Xvi\i\x 

the  ii^bt.  -^  '  -'  .  . 

one  confent  they  rejed:  this  light:  for  it  checks 
the  wifcft  of  them  all,  and  the  learnedeft  of  them 
all;  in  fecret  it  reproves  them;  neither  can  all 
their  logic  filence  it,  nor  can  the  fecureft  among 
them  flop  its  voice  from  crying,  and  reprov- 
ing: them  within,  for  all  their  confidence  in  the 
outward  knov/ledge  of  Chrift,  or  of  what  he 
hath  fuffered  outwardly  for  them.  For,  as  hath 
been  often  faid,  in  a  day  it  ftrives  v)ith  all,  lareftlcj 
ivith  all ;  and  it  is  the  unmortified  nature,  the  firft 
nature,  the  old  Adam,  yet  alive  in  the  wifell:,  in 
the  learnedeft,  in  the  moft  zealous  for  the  out- 
ward knowledge  of  Chrift,   that  denies  this,  that 


Of  Universal  and  Saving  Light.  170 

dcfpifes  it,  that  flints  it  out,  to  their  own  con- 
demnation. They  come  all  under  this  delcription, 
Every  one  that  doth  evil 3  hateth  the  lights  neither 
Cometh  to  the  light,  lejl  his  deeds  jJoould  be  reproved, 
John  iii.  20.  iJo  that  it  may  be  faid  now,  and  we 
can  lay  from  a  true  and  certain  experience,  as  it 
was  of  old,  PJalm  cxviii.  22.  A-lat.  xxi.  42.  Mark 
xii.  xo.Luke^yL.  \j .  A^s  iv.  11.  The Jlone  ivhich 
the  builders  of  all  kinds  have  reje5fedy  the  fame  is 
become  unto  us  the  head  of  the  corner.  Glory  to 
God  for  ever  !  who  hath  chofen  us  as  firft-frnits  to 
himfelf  in  this  day,  wherein  he  is  arifen  to  plead 
with  the  nations  ;  and  therefore  hath  fcnt  us  forth 
to  preach  this  everlafling  goi'pel  unto  all,  Chrift 
nigh  to  all,  the  light  in  all,  the  feed  fown  in  the 
hearts  of  all,  that  men  may  come  and  apply  their 
minds  to  it.  And  we  rejoice  that  we  have  been 
made  to  lay  down  our  wifdom  and  learning  (fuch 
of  us  as  have  had  fome  of  it)  and  our  carnal 
reafoning,  to  le::irn  of  Jefus  ;  and  lit  down  at  the 
feetof  Jefus  in  our  hearts,  and  hear  him,  who 
there  makes  all  things  manifefl,  and  reproves  all 
things  by  tiis  light,   Eph.  v.    iq.     For  many   are  J''^ '^,''^'' ^"^ 

.^°  ,    ,  1     •  1  •  •         1  1  learned  in  the 

wiie  and  learned  in  the  notion,  m  the  letter  of  notion,  cnui- 
the  fcripture,  as  the  Pharifees  were,  and  can  Ipeak  ''"""^Chnft. 
macli  of  Chrift,  and  plead  flrongly  againll  In- 
fidels, '^furks,  and  Jews,  and  it  may  be  alfo  againil: 
fome  herefies,  who,  in  the  mean  time,  are  cruci- 
fying Chrift  in  the  fmall  appearance  of  his  feed 
in  their  hearts.  Oh  !  better  were  it  to  be  dripped 
and  naked  of  all,  to  account  it  as  drofs  and  dung, 
and  become  a  fool  for  Chrift's  fake,  thus  know- 
ing him  to  teach  thee  in  thy  heart,  fo  as  thou 
mayclt  witneis  him  raifed  there,  feel  the  virtue  of 
his  crofs  there,  and  fiy  with  the  apoftle,  /  glory 
in  nothing,  Jave  in  the  crofs  of  Chrijl,  whereby  i 
am  crucified  to  the  world,  and  the  world  unto  ?ne. 
This  is  better  than  to  write  thoufands  of  com- 
mentaries,  and  to  preach  nianv  fermons.      And 

A  7. 


l8o  P  R  O  P  O  S  1  T  IONS     V.  &  VI. 

it  is  thus  to  preach  Chrift,   and  direct  people  to 
None  arc  faved  j^jg  p^j,g  j^  j-^j-  jj^  ^hc  heart,  that  God  hath  raifed 

by  the  know-  ^  ^  i  •    i  •  n 

ledge  of  the     US  up,   and  for  which  the  wiie  men  of  this  world 
hiitory,  but  by  ^ccQunt  US   fools  I  becaulc  by  the   operation  of 

the  operation  /  j  i 

oftheiightof  this  crofs  of  Chrift  in  our  hearts,  we  have  de- 
myitery?  '  ^  Hied  our  own  wifdom  and  wills  in  many  things, 
and  have  forfaken  the  vain  worfliips,  fafhions, 
and  cuftoms  of  this  world.  For  thefe  divers  cen- 
turies the  world  hath  been  full  of  a  dry,  fruit- 
lefs,  and  barren  knowledge  of  Chrift,  feeding 
upon  the  hud;,  and  negle«n:ing  the  kernel  j  fol- 
lowing after  the  fhadow,  but  ftrangers  to  the 
fubftance.  Hence  the  devil  matters  not  how 
much  of  that  knowledge  abounds,  provided  he 
can  but  pofTefs  the  heart,  and  rule  in  the  will, 
crucify  the  appearance  of  Chrift  there,  and  fo 
keep  the  feed  of  the  kingdom  from  taking  root. 
Contfntions  Yov  lie  lias  led  them  abroad.  Id  here,  and  lo  there, 
obfervations  aud  has  made  them  wreftle  in  a  falfe  zeal  fo. 
and  Lo  here's,  j^^di  ouc  agaiuft  another,  contending  for  this 
outward  obfervation,  and  for  the  other  outward 
obfervation,  feeking  Chp.ist  in  this  and  the 
other  external  thing,  as  in  bread  and  wine  ;  con- 
tending one  with  another  how  he  is  there,  while 
fome  vv^ili  have  him  to  be  prefent  therein  this 
way,  and  fome  the  other  way  ;  and  fome  in  fcrip- 
tures,  in  books,  in  focieties,  and  pilgrimages, 
and  merits.  But  fome,  confiding  in  an  external 
barren  faith,  think  all  is  Vv^ell,  if  they  do  but 
firmly  believe  that  he  died  for  their  fins  paft,  pre- 
fent, and  to  come  ;  v.'hiie  in  the  mean  time  Chrift 
lies  crucified  and  llain,  and  is  daily  refifted  and 
T'nccaiiofGod  g^infayed  in  his  appearance  in  their  hearts.  Thus, 
Chriftendom.  ft'oiii  a  {^ViSo,  of  tliis  blinducis  and  ignorance  that 
is  come  over  Chriftendom,  it  is  that  we  are  led  and 
moved  of  the  Lord  fo  conftantly  and  frequently 
to  call  all,  invite  all,  ixqueft  all,  to  turn  to  the 
light  in  them,  to  mind  the  light  in  them,  to  be- 
lieve in  Chrift,  as  he  is  in  them  ;   and  that  in  the 


0/ Ux\i VERSA L  ^«^  Saving  LiGnr.  ii^i 

name,  power,  and  aiitliority  of  the  Lord,  not  in 
fchool-arguments  and  diftinftions  (for  which  many 
of  the  wife  men  of  this  world  account  us  fools 
and  mad-men)  we  do  charge  and  command  them 
to  lay  aiidc  their  v/ifdom,  to  come  down  out  of 
that  proud,  airy,  brain-knowledge,  and  to  flop 
that  mouth,  how  eloquent  focver  to  the  worldly 
ear  it  may  appear,  and  to  be  filent,  and  fit  down 
as  in  the  dull,  and  to  mind  the  light  of  Chrifl 
in  their  ov/n  confciences  ;  which,  if  minded,  they 
would  find  as  a  ftoarp  two-edged  Jzvord  in  their 
hearts,  and  as  a  fire  and  a  hammer,  that  would 
knock  againft  and  burn  up  all  that  carnal,  ga- 
thered, natural  fluff,  and  make  the  floutefl  of 
them  all  tremble;  and  become  ^takers  indeed  ; 
which  thofe  who  come  not  to  feel  now,  and  kifs 
not  the  Son  while  the  day  lafleth,  but  harden 
their  hearts,  will  feel  to  be  a  certain  truth  when 
it  is  too  late.  To  conclude,  as  faith  the  apoflle, 
All  ought  to  examine  the:nf elves,  whether  they  he  in 
the  faith  indeed  ;  and  try  their  own  Jelves  :  for  ex- 
cept Jefiis  Chrift  be  in  them,  they  are  certainly  re- 
probates,  2. Cor.  xiii.  5. 

§  .  XXV.  Secondly,  That  which  remains  now  to  «  Pan  proved 
be  proved  is,  That  by  the  operation  of  this  light  ^'^'id'^^^^\'^^''\^l 
feed fome  have  been,  and  may  yet  be  faved,  to  w,^i?/?2  he  faved,  that 
the  gofpel  is  not  outwardly  preached,  nor  the  '^t/?<?0' outward  know- 
of  Chiijl  outwardly  known.  To  make  this  tlie  eafier,  ledge  of  chria. 
we  have  already  fliewn  how  that  Chrifl  hath  died 
for  all  men  ;  and  confequently  thefe  are  enlightened 
by  Chrifl,  and  have  a  meafure  of  faving  light  and 
grace  ;  yea,  that  the  gofpel,  though  not  in  any 
outward  difpenfation,  is  preached  to  them,  and  in 
them  :  fo  that  thereby  they  are  flated  in  a  poillbi- 
lity  of  falvation.     From  which  I  may  thus  argue  : 

To  whom  the  gofpel,  the  power  of  God  unto  Arg, 
falvation,   is  manifefl,   they  may  be  faved,  what- 
ever outward  knowledge  they  want  ; 


by 
may 


l82  PROPOSITIONS     V.  Sc  VI. 

But  this  gofpel  is  preached  in  every  creature  ;  in 
which  is  certainly  comprehended  many  that  have 
not  tlie  outward  knowledge  : 

Therefore  of  thofe  many  may  be  faved. 
But  to  thofe  arguments,  by  which  it  hath  been 
proved,  That  all  men  have  a  meajure  of  Javing  grace ^ 
I  Ihall  add  one,  and  that  very  obfervable,  not  yet 
mentioned,  viz.  that  excellent  faying  of  the  apoftle 
Paul  to  Titus,  chap.  ii.  verf.  1 1.  The  grace  cf  God, 
that  bnngs  Jcilvation^  hath  appeared  to  all  men  ^  teach- 
ing uSy  that  denying  ungodlinefs  and  vjorldly  lujis^ 
ive  jhould  live  Joberly,  right eoujly  and  godly,  in  this 
p-efcnt  world :  than  which  there  can  be  nothing 
more  clear,  it  comprehending  both  the  parts  of 
the  controverfy.  Firft,  It  teftifies  that  it  is  no  na- 
tural principle  or  light,  but  faith  plainly,  //  brings 
Jalvation,  Secondly,  It  fays  not,  that  it  hath  ap- 
peared to  a /^i^;,  but  unto  all  men.  The  fruit  of 
The  raving  jt  declares  alio  how  efficacious  it  is,  feeing  it  com- 
tllzha^^  the  prehcnds  the  whole  duty  of  man  :  it  both  teach- 
whoieduty  eth  US,  firil,  to  forfake  evil,  to  deny  ungodlinefs 
and  worldly  lufts  ;  and  then  it  teacheth  us  our 
whole  duty.  Firft,  to  live  Soberly  ;  that  compre- 
hends temperance,  chaflity,  meeknefs,  and  thofe 
things  that  relate  unto  a  man's  felf.  Secondly, 
Righteoujly  ;  that  comprehends  equity,  juftice,  and 
honefty,  and  thole  things  which  relate  to  our 
neighbours.  And  laftly.  Godly  ;  which  compre- 
hends piety,  faithfulnefs,  and  devotion,  which  are 
the  duties  relating  to  God.  So  then  there  is  no- 
thing required  of  man,  or  is  needful  to  man,  which 
this  grace  teacheth  not.  Yet  I  have  heard  a  pub- 
lick  preacher)  one  of  thofe  that  are  accounted  zea- 
lous men)  to  evite  the  ftrength  of  this  text,  deny 
this  grace  to  be  faving,  and  fay,  It  was  only  in- 
tended of  common  favours  and  graces^  fuch  as  is  the 
heat  of  the  fire,  and  outward  light  of  the  fun.  Such 
is  the  darknefs  and  ignorance  of  thofe  that  oppofe 
the  triith  ;  whereas  the  text  faith  expreffly,  that 


0/  Universal  ^/7tt' Saving   Light.  iS^ 

it  is  faving.  Others,  that  cannot  deny  but  it  is 
Javing^  allege,  This  \o.ir\  comprehends  not  every  The  :bfurdiiv 
individual,  but  only  all  kinds  ;  but  is  a  bare  ne- ".'^*'"'^  ="'''^'^"- 
gation  fufiicientto  overturn  the  ftrengtli  of  a  po-  upon  the  wmd 
iitive  afTertion  ?  If  the  fcriptures  may  be  fo  abuled,  jlIac^^oTe'  r- 
what  fo  abfurd,  as  may  not  be  pleaded  for  from  ving.Tk  i.ji. 
them  ?  or  what  fo  manifelt,  as  may  not  be  denied  ? 
]5ut  we  have  no  reafon  to  be  flaggercd  by  their 
denying,  fo  long  as  our  faith  is  found  in  cxprefs 
terms  of  the  fcripture  ;  they  may  as  Vv'ell  feek  to 
perfuade  us,  that  we  do  not  intend  that  which  v/e 
affirm  (thougii  v/c  know  the  contrary)  as  make 
us  believe,  thatv/hen  the  apoftle  fpeaks  forth  our 
^doctrine  in  plain  words,  yet  he  intends  theirs, 
which  is  quite  the  contrary.  And  indeed,  can 
there  be  any  thing  more  abfurd,  than  to  fay, 
where  the  word  is  plainly  \_air\  few  is  only  in- 
tended I  For  they  will  not  have  \_all~\  taken  here 
for  the  greater  number.  Indeed,  as  the  cafe  may 
be  fometimes,  by  a  figure  [^ciW]  may  be  taken, 
of  two  numbers,  for  the  greater  number  ;  but  let 
them  ihew  us,  if  they  can,  either  in  fcripture, 
or  profane,  or  ecclefiaitical  writings,  that  any  man 
that  wrote  fenfc  did  ever  ufe  the  v/ord  [^//]  to 
exprefs,  of  two  numbers,  the  lefTer.  Whereas 
they  affirm,  that  the  far  Icfler  number  have  re- 
ceived faving  grace  ;  and  yet  will  they  have  the 
apofhle,  by  \_all\  to  have  fignified  i^o.  Though 
this  might  fuffice,  yet,  to  put  it  further  beyond 
all  queftion,  I  fliall  inllance  another  faying  of  the 
fame  apoftle,  that  wcmay  ufe  him  as  his  own  com.- 
mentator,  Rom.  v.  i  8.  Therefore  as  by  the  offence  of 
one,  j:.'dgment  came  upon  all  men  to  condemnation ^ 
even  Jo  by  the  righteoujnejs  cf  one,  the  free  gift  came 
upon  all  men  unto  jiijlification  of  life.  Here  no  man 
of  reafon,  except  he  will  be  obllinately  ignorant, 
will  deny,  but  this  fnnilitive  particle  [t/jj  make:> 
the  \all^  which  goes  before,  and  comes  after,  to 
be  of  one  and  the  fame  e:^;tcnt  j  or  elfe  let  them 


384  PROPOSITIONS     V,  <k  VI. 

fhew  one  example,  either  in  fcripture,  orelfewhere, 
among  men  that  fpeak  proper  language,  where  it 
is  otherwife.  We  mull:  then  either  affirm  that  this 
iofs,  v/liich  leads  to  condemnation,  hath  not  come 
upon  all ;  or  fay,  that  this  free  gift  is  come  upon 
all  by  Chrifl.     Whence  I  thus  argue  : 

■^'g'  If  all  men  have   received   a  Iofs  from  Adam, 

which  leads  to  condemnation  ;  then  all  men  have 
received  a  gift  from  Cbriji^  which  leads  to  juftifi- 
cation  : 

But  the  firft  is  true  ;  therefore  alfo  the  laft. 
From  all  which  it  naturally  follows,   that    all 

Evenihc  hea-   ^neu,  evcu  the  heathens y  may  be  faved  :   for  Chriji 

thensmavbe     was  givcu  as  a  light  to  enlighten  the  Gentiles,   IJai. 

favcd  by  the  ^j-,,^  ^^  Y^Qv^ ^  to  fay  that  though  they  might  have 
been  faved,  yet  none  were,  is  to  judge  too  uncha- 
ritably. I  fee  not  what  realon  can  be  alleged  for 
it ;  yea,  though  it  were  granted,  which  never  can 
be,  that  none  of  the  heathens  were  faved  ;  it  will 
not  from  thence  follow,  that  they  could  not  have 
been  faved  ;  or  that  none  now  in  their  condition 
can  be  faved.  For,  A  ncn  ejfe  ad  nonpojfe  non  datur 
fequela,  i.  e.  That  confequence  is  falfe,  that  con- 
cludes a  thing  cannot  be,  becaufe  it   is  not. 

Obietfl.  -^^^  ^^^^  be  objcfted,  which  is  the  great  obje^ft ion. 

That  there  is  no  name  under  heaven,  by  which  Jalva- 
tion  is  knozvn,  but  by  the  name  Jesus  ; 

Therefore  they  (not  knowing  this)  cannot  bejaved: 

Anfw.  I  anfwer  ;  Though  they  know  it  not  outwardly, 

yet  if  they  know  it  inwardly,  by  feeling  the  vir- 
tues and  power  of  it,  the  name  Jesus   indeed, 

Tke  literal       w^liicli  figuifies  a  SaviouT ,  to  free  them  from  hn 

knowledge  of    ^ud  iniquitv  in  their  hearts,  they  are  faved  by  it  : 

Chilli  is  not      _  n  r    Ji  ■  ,,  \       u^  r     „J  u 

faving,  but  the  I  contcls  there  is  no  otner  name  to   be  laved  by  : 
reaiexpe"mer.-]3,^^t  falvatiou  Hcth  uot  in  the  literal,   but  in  the 
experimental  knowledge  ;  albeit,  thofe  that  have 
the  literal  knowledge  are  not  faved  by  it,    with- 
out this  real  experimental  knowledge  ;  yet  thofe 


Oy  Universal  ^;;i  Saving  Light.  185* 

that  have  the  real  knov^ledge  may  be  faved  with- 
out the  external  ;  as  by  the  arguments  hereafter 
brought  vi^ill  more  appear.  For  if  the  outward 
diflintft  knowledge  of  him,  by  whofe  means  I  re- 
ceive benefit,  were  neceflary  for  me  before  I  could 
reap  any  fruit  of  it  ;  then,  by  the  rule  oi  contra- 
ries, it  would  follow,  that  I  could  receive  no  hurt, 
without  I  had  alfo  the  diilind;  knowledge  of  him 
that  occafioned  it  ;  whereas  experience  proves  the 
contrary.  How  many  are  injured  by  Adam''^  fall, 
that  know  nothing  of  there  ever  being  fuch  a  man 
ui  the  world,  or  of  his  eating  the  forbidden  fruit  ? 
Why  may  they  not  then  be  faved  by  the  gift  and 
grace  of  Chriji  in  them,  making  them  righteous 
and  holy,  though  they  know  not  diftinftly  how 
that  was  purchafed  unto  them  by  the  death  and 
fufferings  of  Jejus  that  was  crucified  at  Jenifalem  ; 
efpecially  feeing  God  hath  made  that  knowledge 
Hmply  impoiuble  to  them  I  As  many  men  are 
killed  by  poifon  infufed  into  their  meat,  though 
they  neither  know  wiiat  the  poifon  was,  nor  who 
infufed  it  ;  lb  alfo  on  the  other  hand,  how  many 
are  cured  of  their  difeafes  by  good  remedies,  who 
know  not  how  the  medicine  is  prepared,  what  the 
ingredients  are,  nor  oftentimes  who  made  it  ?  The 
like  may  alfo  hold  m  fpirituai  things,  as  we  fliall 
hereafter  prove. 

%  .  XXVI.  Firft,  If  there  were  fuch  an  abfolute  Theontwara 

I:  I    ^      -        f 

neceffity  for  this  outward  knov/ledge,  that  it  w^ere  G"oTnotdr°n- 
even  of  the  elTentials  of  falvation,  then  none  could  ''3'  ^°  laUati- 
be  faved  without  it ;  v/hereas  our  advcrfaries  deny  infanuand'dta'f 
not,   but  readily  confefs,  that  many  infants  and  p"'"'^"'''- 
deaf  perfons  are  faved  without   it  ;   fo  that  here 
they  break  that  general  rule,   and  make  falvation 
polfible  without  it.     Ncit'ncr  can  they  allege,  that 
it  is  becaufe  luch  are  free  from  lln  ;  feeing  they 
alfo  affirm,  that  all  infants,  becaufe  of  Adam's  fin, 
dcferve  eternal  condemnation,  as  being  really  guil- 
1'.    iii  tlie  fght  of  God  ;   and  of  deaf  people, .  it  is 


|3i  PROPOSITIONS     V.  vl  VI. 

not  to  be  doubted,  and  experience  fhews  us,  that 
"  they  are  fubjecTt  to  many  common   iniquities,    as 

well  as  other  men. 
Obj.  I.  If  it  be  faid.   That  theje  children  are  the  children 

cf  believing  -parents  : 
Anfw.  What  then  ?  They  will  not  fay  that  they  tranf- 

mit  grace  to  their  children.  Do  they  not  affirm, 
that  the  children  of  believing  parents  are  guilty  of 
original  fin,  and  deferve  death  as  well  as  others  ? 
How  prove  they  that  that  makes  up  the  lofs  of 
all  explicit  knowledge  ? 
Obj  .2.  If  they  fay,  Deaf  people  may  he  'made  Jenjihle  of 

the  gofpel  by  figns  : 
Anfw.  All   the   figns   cannot    give   them  any  explicit 

knowledge  of  the  hiftory  of  the  death,  fufferings, 
and  refurreition  of  Chrift.  For  what  figns  can 
inform  a  deaf  man,  That  the  Son  of  God  took  on  him 
man's  nature,  was  born  of  a  Virgin,  and  Juffered  iiU' 
der  Pontius  Pilate  ? 
Obj.  3.  And  if  they  lliould  further  allege.   That  they  are 

within  the  bojom  of  the  vifible  church,  and  partakers 
of  the  Jacr anient s  : 
Anfw.  All  that  gives  no  certainty  of  falvation  ;  for,  as 

the  Protefiants  confeis,  they  confer  not  grace  ex 
cpere  operato.  And  will  they  not  acknowledge,  that  ; 
many  are   in  the  bolbm  of  the  church,  who  are 
viiibly  no  members  of  it  ?    But  if  this  charity  be 
'  extended  towards  fuch  who  are  where  the  gofpel 

is  preached,  fo  that  they  may  be  judged  capable  of 
falvation,  becaufe  they  are  under  a  llmple  impof- 
fibility  of  diftinftly  knowing  the  means  of  falva- 
tion ;  what  reafon  can  be  alleged  why  the  like 
charity  may  not  be  had  to  fuch,  as  though  they  cam 
hear,  yet  are  under  a  fiinple  impoffibility  of  hear-! 
A  chinefeor    ing,   becaLifc  it  is  not  fpoken  unto  them  r     Is  not 
We^fo"  not"^""  ^  "^^^  '^^  China,  or  in  India,   as  much  to  be  excuf- 
knowing  the     ed  for  not  knowing  a  thing  which  he  never  heard 
riraSommft.  of>  3^  ^  deaf  man  here,  who  cannot  hear  ?  For  asj 
^^-  the  deaf  man  is  not  to  be  blamed,   becaufe  God 


O/Universal  <7;?^  Saving  Light.  187 

hath  been  pleafed  to  fufFer  him  to  he  under  this  in- 
firmity ;  fo  is  the  Chineje  or  the  Indian  as  excufable, 
becaufe  God  hatli  witli-held  from  him  the  oppor- 
tunity of  hearing.  He  that  cannot  hear  a  thing, 
as  being  necelTarily  abfent,  and  he  that  cannot  hear 
it,  as  being  naturally  deaf,  are  to  be  placed  in  the 
fame  category. 

Secondly,  This  manifeftly  appears  by  that  fay-  _ 
ing  oi  Peter ^  Adts  x.  34.  Of  a  truth  I -perceive  that  ^'^^^^'  ^* 
God  is  no  reJpeSler  efperfons  ;  but  in  every  nation,  he 
that  fear eth  him,  and  worketb  righteoufnejs ,  is  accepted 
of  him.  Peter  was  before  liable  to  that  miftake 
that  the  reft  of  the  Jews  were  in  ;  judging  that  all 
were  unclean  except  themfelves,  and  that  no  man 
could  be  faved,  except  they  were  profelyted  to 
their  religion,  and  circumciled.  But  God  (hewed 
Peter  otherwife  in  a  vifion,  and  taught  him  to  call 
nothing  common  or  luiclean  ;  and  therefore  feeing  God  regirdsd 
that  God  regarded  the  prayers  of  Cornelius,  who  corneims^a" 
was  a  ftranger  to  the  law  and  to  Jefus  Chrift  as  ^'a"ie'"«^o'''^ 
to  the  outward,  yet  Peter  faw  that  God  had  ac- 
cepted him;  and  he  is  faid  to  fear  God  before  he 
had  this  outward  knowledge  :  therefore  Peter  con- 
cludes that  every  one  in  every  nation,  without  re- 
fped:  of  perfons,  that  feareth  God  and  worketh 
righteoufnefs,  is  accepted  of  him.  So  he  makes 
the  fear  of  God  and  the  working  of  righteoufnefs, 
and  not  an  outward  hiftorical  knowledge,  the  qua- 
lification :  they  then  that  have  this,  where-ever  they 
be,  they  are  faved.  Now  we  have  already  proved, 
that  to  every  man  that  grace  is  given,  whereby  he 
may  live  godly  and  rightcoufly  ;  and  we  fee,  that 
by  this  grace  Cornelius  did  fo,  and  was  accepted, 
and  his  prayers  came  up  for  a  memorial  before 
God,  before  he  had  tins  outward  knowledge.  Alfo,  ^ 

-/    7  r  1-1  1  r  1  From  vhat 

Was  not  Joo  a  perfcuf  and  upright  man,  that  feared  i.v\p\mcd\A 
God,  and  efchewed  evil?  Who  tauglit  Job  this  ?  ^^;'^^Ji^^7 '"^ 
How   knew  Job  Jdam's    fail  ?     And   from   what  knowledge? 

Sb 


■88  PROPOSITIONS     V.  &  VI. 

Icripture  learned  he  that  excellent  knowledge  he 
had,  and  that  faith,  by  which  he  knew  his  Re- 
deemer lived'f  (For  many  make  him  as  old  as 
Mojes)  Was  not  this  by  an  inward  grace  in  the 
heart  ?  Was  it  not  that  inward  grace  that  taught 
Job  to  efchew  evil,  and  to  fear  God  ?  And  was  it 
not  by  the  workings  thereof  that  he  became  a  jufl 
and  upright  man  \  How  doth  he  reprove  the  wick- 
ednefs  of  men,  chap,  xxiv  ?  And  after  he  hath 
numbered  up  their  wickednefs,  doth  he  not  con- 
demn them,  verje  13.  for  rebelling  againft  this  lights 
for  not  knowing  the  way  thereof,  nor  abiding  in 
the  paths  thereof?  It  appears  then  Job  believed 
that  men  had  a  light,  and  that  becaufe  they  re- 
belled againft  it,  therefore  they  knew  not  its  ways, 
and  abode  not  in  its  paths  ;  even  as  the  Pharifees, 
who  had  the  fcriptures,  are  faid  to  err,  not  know- 
job's  friends,  ing  the  fcriptures.  And  alfo  Job's  friends,  though 
their  excellent  jj-j  foj-Qg  thiugs  wroug;  yet  who  taught  them  all  thofe 
excellent  fayings  and  knowledge  which  they  had  ? 
Did  not  God  give  it  them,  in  order  to  fave  them  I 
or  was  it  merely  to  condemn  them  ?  W^ho  taught 
Elibu,  That  the  injpration  of  the  Almighty  giveth  un- 
derjlanding  ;  that  the  Jpirit  of  God  made  him,  and  the 
breath  of  the  Almighty  gave  him  life  ?  And  did  not 
the  Lord  accept  a  facrifice  for  them  ?  And  who 
dare  fay  that  they  are  damned  I  But  further,  the 
apoftle  puts  this  controverfy  out  of  doubt ;  for,  if 
we  ma}'"  believe  his  plain  affertions,  he  tells  us, 
Rom.  ii.  'That  the  heathens  did  the  things  contained  in 
the  law.  From  whence  I  thus  argue  ; 
^Yv:,  -^^  every  nation,  he  that  feareth  God,  and  work- 

eth  righteoufnefs,   is  accepted: 

But   many   of  the   heathens   feared   God,    and 
wrought  righteoufnefs  : 

Therefore  they  were  accepted. 
The  minor  is  proved  from  the  example  of  Ccr- 
neliiis  :  but  I  fhall  further  prove  it  thus  ; 


O/' Univ  ERSAL  ^///^  Saving   Light.  189 

He  that  doth  the  things  contained  in  the  law, 
feareth  God,  and  worketh  righteoufnefs  : 

But  the  heathens  did  the  things  contained  in  the 
law  : 

Therefore  they  feared  God,  and  wrought  righ- 
teoufnefs. 

Can  there  be  any  thing  more  clear  \  For  if  to  do 
the  things  contained  in  the  law  be  not  to  fear  God, 
and  work  righteoufnefs,  then  what  can  be  faid  to  do 
fo,  feeing  tiie  apoftle  calls  the  l^w  fpiritual^  holy, 
juji,  and  good?  But  this  appears  manifelliy  by  an- 
other medium,  taken  out  of  the  fame  chapter,  verfe 
13.  So  that  nothing  can  be  more  clear  :  the  words 
are,  The  doers  of  the  law  jhall  be  juftified.  From 
which  I  thus  argue,  without  adding  any  word  of 
my  own  ; 

The  doers  of  the  law  fhall  be  juftified  :  Arg, 

But  the  Gentiles  do  the  things  contained  in  the 
law  ; 

All,  that  know  but  a  conclufion,  do  eafily  fee  TheCcmiic- 
what  follows  from  thefe  exprcfs  words  of  theiheiaw.  "'* 
apoftle.  And  indeed,  he  through  that  whole  chap- 
ter labours,  as  if  he  were  contending  now  with 
our  adverfaries,  to  confirm  this  do^^rine,  vcrf.  9, 
10,  II.  Tribulation  and  anguijh  upon  every  foul  of 
man  that  doeth  evil,  to  the  few  firfi,  and  alfo  to  the 
Gentile  :  for  there  is  no  refpe^  of  perfons  with  God. 
Where  the  apoflle  clearly  homologates ,  or  confelfes 
to  the  lentence  of  Veter  before-mentioned  ;  and 
ihews  that  "Jezv  and  Gentile,  or  as  he  himfelf  ex- 
plains in  the  following  verjes,  both  they  that  have 
an  outward  law  and  they  that  have  none,  when 
they  do  good  {hull  he  juj?ifed.  And  to  put  us  out 
of  all  doubt,  in  the  very  following  verfes  he  tells. 
That  the  doers  of  the  law  are  juflified  ;  and  that  the 
Gentiles  did  the  law.  So  that  except  we  think  he 
fpake  not  what  he  intended,  we  may  fafely  con- 
clude, that  fuch  Gentiles  were  juftified,  and  did 


I90  PROPOSITIONS     V.  ScVl. 

partake  of  that  honour,  glory,  and  peace,  which 
comes  upon  every  one  that  doth  good  ;  even  the 
Gentiles,  that  are  without  the  law,  when  they  work 
good  ;  feeing  with  God  there  is  no  refpe5l  of  perjons. 
"So  as  we  fee  that  it  is  not  the  having  the  outward 
knowledge  that  doth  fave,  without  the  inwai-d  ;  fo 
neither  doth  the  want  of  it,  to  fuch  to  whom  God 
hafch  made  it  impollible,  who  have  the  inward, 
bring  condemnation.  And  many  that  have  want- 
ed the  outward,  have  had  a  knowledge  of  this  in- 
wardly, by  virtue  of  that  inward  grace  and  light  giv-: 
en  to  every  man,  working  in  them,  by  v/hich  they 
forfook  iniquity,  and  became  juft  and  holy,  as  is 
above  proved  ;  who,  tho'  tliey  knew  not  the  hiftory 
Many  wanting  o?  Adam's  fall,  yet  wcrc  fenfible  in  themfelves  of 
the  hiftory,      the  lofs  that  came  by  it,  feeling  their  inclinations  to 

■were  fenfible  of  ^  ^^,^^nn•^  i      i  11 

the  lofs  by       fm,  and  the  body  or  Im  m  them  :  and  though  they 
Adam,  and      j^^ncw  not  the  cominp*  of  Chrift,   yet  were  fenfible 

lalvation  come  ^  i     r  1  •  •    i 

by  chnft  in      of  that  iuward  power  and  lalvation  which  came 
themfeivcs.      -^^  him,  cven  before  as  well  as  fince  his  appear- 
ance in  the  flelli.     For  I  queflion  whether  thcfe 
men  can  prove,   that  all  the  patriarchs  a.ud  fathers 
before  Mojes  had  a  diftind;  knowledge  either  of 
the  one  or  the  other,  or  that  they  knew  the  hil- 
tory  of  the  tree  of  knowledge  of  good  and  evil, 
and  of  Adam*^  eating  the  forbidden  fruit  ;  far  lefs 
that  Chrift  fliould  be  born  of  a  virgin,  fhould  be 
crucified,  and  treated  in  the  manner  he  was.    For 
it  is  juilly  to  be  believed,  that  what  MoJes  wrote 
oi  Adam,   and  of  the  firft  times,  was  not  by  tradi- 
tion, but  by  revelation  ;  yea,    we  fee  that  not 
How  little  the   only  after  the  writing  oi  MoJes,  but  even  of  Da- 
Sift'jminak.  vid  and  all  the  prophets,  who  prophefied  fo  much 
uigthepro-      of  Chrifl,  how   little  the   Je-zvs,   that   were  ex- 
^^"*'  peding  and  wifliing  for  the  MeJJiah,  could  there^ 

by  difcern  him  when  he  came,  that  they  cruci- 
fied him  as  a  hlajphemer,  not  as  a  Mejfiah,  by 
miftaking  the  prophecies   concerning  him  ^    for 


(y  Universal  <5;/i  Saving  Light.  191 

Peter  faith  expreflly,  J^s  iii.  17,  to  the  Jews, 
Thai  both  they  and  their  rulers  did  it  through  igno-- 
ranee.  And  Paul  faith,  i  Ccr.  ii.  8.  That  had 
they  known  it,  they  would  not  have  crucified  the 
Lord  of  glory.  Yea,  Mary  herself ,  to  whom  the 
angel  had  fpoken,  and  who  had  laid  up  ail  the 
miraculous  things  accompanying  his  birth  in  her 
heart,  fhe  did  not  underftand  how,  when  he  difpu- 
ted  with  the  dolors  in  the  temple,  that  he  was  about 
his  father's  biftnefs.  And  the  apoflles  that  had 
believed  him,  converfed  daily  with  him,  and  faw 
his  miracles,  could  not  underfland,  neither  believe 
thofe  things  which  related  to  his  death.  Sufferings, 
and  refurre^ion,  but  were  in  a  certain  refpe£t  flum- 
blcd  at  them, 

§ .  XXVJI.  So  we  fee  how  that  it  is  the  Inward 
work,  and  not  the  outward  hiftory  and  fcripture, 
that  gives  the  true   knowledge  ;   and  by  this  in- 
ward light  many  of  the  heathen  philofophers  were  The  heathens 
feniible  of  the  iofs  received  by  Jdain,  though  they  j'J^'7jft[|^'^  °^ 
knew  not  the   outward  hiflory  :   hence    Plato  ^lC-  received  by 
ferted.  That  man's  foul  was  fallen  into  a  dark  cave,  ^^^^' 
where  it  only  converfed  with  fl^adows.     Pythagoras 
faith,   Mayi  wander  eth   in  this  world  as  a  fir  anger, 
hanijhed  from  the  prejence  of  God.      And  Plotinus  Heathen  phiio- 
compareth  man's  foul,  fallen  from  God,  to  a  cinder,  f^pfiersdivin* 
cr  dead  coal,   out  of  which  the  fire  is  extinguiped.  Piato,    "  * 
Some  of  them  faid,  That  the  wings  of  the  foul  were  pio|f°^"^' 
clipped  or  fallen  off,  fo  that  they  could  not  flee  unto 
God.    All  which,  and  many  more  fuch  expreifions, 
that  might  be  gathered  out  of  their  writings,  fhew, 
that  they  were  not  without  a  fenfe  of  this  Iofs. 
Alio  they  had  a  knowledge  and  difcovery  of  Jefus 
Chrid  inwardly,   as  a  remedy  in  th€m,  to  deliver 
them  from  that  evil  feed,  and  the  evil  inclinations 
of  their  own  hearts,  though  not  under  that  parti- 
cular denonjination. 


192 


PROPOSITIONS     V.  ^'  VI. 


1 


Some  called  him  an  Holy  Spirit,  as  Seneca,  Epift. 
41 .  who  faid,  There  is  an  Holy  Spirit  in  us,  that  treat- 
cicero  calls  it  eth  US  ds  we  treat  him .  Cicero  calleth  it  an  innate 
Laftan.  lu^eft.  ^^^^-'^j  ill  his  book  D<?  RcpvbUca^  cited  by  La^oji- 
tins,  6  Inftit.  where  he  calls  this  right  reajon,  given 
unto  ally  confiant  and  eternal,  calling  unto  duty  by 
commanding,  and  deterring  from  deceit  by  forbidding. 
Adding,  That  it  cannot  be  abrogated^  neither  can  any 
be  freed  from  it,  neither  by  fenate  or  people  ;  that  it 
is  one  eternal,  and  the  fame  always  to  all  nations  ;  fo 
^  that  there  is  not  one  at  Rome,  and  another  at  Athens  : 
Whofo  obeys  it  not,  miift  flee  from  himfelf,  and  in  this 
is  greatly  tormented,  although  he  fhould  ejcape  all  other 
punifbnients .  Plotinus  alfo  calls  him  light,  faying, 
That  as  the  fun  cannot  be  known  but  by  its  own  light, 
Jo  God  cannot  be  known  but  with  his  own  light :  and 
as  the  eye  cannot  fee  the  fun  but  by  receiving  its 
image,  fo  man  cannot  know  God  but  by  receiving  his 
image  ;  and  that  it  behoVeth  man  to  come  to  purity  of 
heart  before  he  could  know  God ;  calling  him  alfo 
Wifdofn,  a  name  frequently  given  him  in  fcrip- 
ture  ;  fee  Prov.  i.  20.  to  the  ends  and  P^o^'.  viii.9. 
34.  where  Wifdofn  is  faid  to  cry,  intreat,  and  in- 
vite all  to  come  unto  her,  and  learn  of  her  :  and 
what  is  this  IVifdom  but  Chrift  ?  Hence  fuch  as 
came  among  the  heathen,  to  forfake  evil,  and 
Phiiofophers,  cleave  to  righteoufnefs,  were  called  philofophers , 
eaiiccir  ^  Xh2X  is,  lovcrs  of  wifdom.  They  knew  this  wif- 
dom  was  nigh  unto  them,  and  that  the  beft  knozv- 
ledge  ef  God,  and  divine  myfleries,  zvas  by  the  tnfpi- 
ration  of  the  wifdom  of  God.  Phocylides  affirmed, 
that  the  word  of  the  wifdom  of  God  was  beji.  His 
words  in  the  Greek  are,   t«5-  Vi  ®i07rvivr/i?  a-o^:'x;  ^oy^ 

Phocylides.  And  mucli  more  of  this  kind  might  be  inftanced, 

by  which  it  appears  they  knew  Chrifl  ;    and  by 
his  working  in  them,  were  brought  from  unrigh- 


I         0/ Univ  ERSAL  ^;?i  Saving  Light.  193 

teoufnefs  to  rigbtconfncfs,  and  to  love  that  power 
by  which  they  felt  themfelvcs  redeemed  ;  fo  that, 
as  laith  the  apoflle,  'Tbey  JJcew  the  work  of  the  law 
luritten  in  their  hearts,  and  did  the  things  contained 
in  the  law  ;  and  therefore,  as  all  doers  of  the  law 
are,  were  no  doubt  juflified,  and  faved  thus  by  the 
power  of  Chrill  in  them.  And  as  this  was.  the 
judgment  of  the  apoftle,  fo  was  it  of  the  primi- 
tive Chriftians.  Hence  Juflin  Martyr  fliuck  not 
to  call  Socrates  a  Chriflian,  laying,  that  all  fuch  as  Socrates  a 
lived  accordhig  to  the  divine  word  in  them,  which  ""  '^"'  '^' 
was  in  all  7nen,  were  Chriftians,  fuch  as  Socrates  and 
Heraclitus,  and  others  among  the  Greeks,  Sec.  That 
fi'ch  as  live  with  the  wordy  are  Chriftians  without 
fear  or  anxiety. 

Clemens  Aley.andrinus  faith,  A-pol.  2.  Strom,  lib.  i.  cicm.  Alex, 
Tli:^.i;  this  wifd-jm  or  fhilofophy  was  necefary  to   the 
Gentiles,  <7;;<^ 'k;^j- /^(?/r  fchool-maller  to  lead  them 
unto  Cbrifi,  by  which  of  old  the  Greeks  were  juftifed. 

Nor  do  I  think,   faith  Auguftine,   in  his  book  of  AnE^uftin. 
the  City  of  God,  lib.  18.  cap.  47  .  that  the  Jews  dare  ^"^  ^'^'  °"'' 
aftirra  that  mne  belonged  unto  God  but  the  Ifraclites. 
Upon  which  place  Ludovicus  Fives  i'^tith.  That  thus  ^uJ.  vives. 
the  Gentiles,  not  having  a  lazv,   were  a  lazv  unto 
themfelvcs  ;  and  the  light  of  fo  living  is  the  gift  of  God, 
and  proceeds  frora  the  Son  ;  of  whom  it  is  written,,  that 
he  enlighteneth  every  man  that  cometh  into  the 
world. 

Auguftine  alTo  tefrifies  in  his  confellions,  lib.  i.  The  piatonifis 
cap.  0.    That  he  had  read  in  the  writinzs  of  /^^^  fa»^/iievAord 

^  in  the  bc'^in- 

Platonifts,  though  not  in  the  very  fame  words,  ^<?/ ninsr ;  which 
that  which  by  many  and  multiplied  reafons  did  per-  ^^^  ''S^"^" 
fuade,  that  in  the  beginning  was  the  word,  and  the 
word  was  with  God  ;  this  was  in  the  beginning  with 
God,  by  which  all  things  were  made,  and  without 
which  nothing  was  made  that  was  made :  in  him  was 
life,  and  the  life  tvas  the  light  of  men :  and  the  light 
Ihined  in  the  darknefs,  and  the  darknefs  did  not  com- 


194  PROPOSITIONS     V.  Sc  VI. 

prebend  it.  And,  albeit  the  foul  gives  teftimony  con' 
cerning  the  light,  yet  it  is  not  the  light,  but  the  word 
of  God  ;  for  God  is  the  true  Li  g  h  t  ,  which  enlight^ 
eneth  every  man  that  cometh  into  the  world  ;  and  fo  Re- 
peats to  verfe  14.  of  John  i.  adding,  'ThQfe  things 
have  I  there  read, 

§.  XXVIII.  Seeing  then  it  is  by  this  inward 
gift,  grace,  and  light,  that  both  thofe  that  have 
the  gofpel  preached  unto  them,  come  to  have 
Jefus  brought  forth  in  them,  and  to  have  the  fav- 
ing  and  fanftified  uie  of  all  outward  helps  and  ad- 
vantages ;  and  alfo  by  this  fame  light,  that  all 
may  come  to  be  faved  ;  and  that  God  calls,  in- 
vites, and  ftrives  with  all,  in  a  day,  and  faveth 
many,  to  whom  he  hath  not  feen  meet  to  convey 
Thcday  of  the  this  outward  knowledge  ;  therefore  we,  having  the 
daimed^°"  expencncc  of  the  inward  and  powerful  work  of 
this  light  in  our  hearts,  even  Jefus  revealed  in  us, 
cannot  ceafe  to  proclaim  the  day  of  the  Lord  thafe 
is  arifen  in  it,  crying  out  with  the  woman  of  Sa- 
maria ;  Come  and  fee  one  that  hath  told  me  all  that 
ever  I  have  done  ;  is  not  this  the  Chrijl  .^  That  others 
may  come  and  feel  the  fame  in  themfelves,  and 
may  know,  that  that  little  fmall  thing  that  re- 
proves them  in  their  hearts,  however  they  have 
defpifed  and  negleded  it,  is  nothing  lefs  than  the 
golpcl  preached  in  them  ;  Chrif,  the  wifdom  and 
fO'Wer  of  God,  being  in  and  by  that  feed  feeking  to 
fave  their  fouls. 
Auguftine  Of  this  light  therefore  Avguftine  fpeaks  in  his  con- 

t^S',t:il:^ fejftons,  \\h.  II.  cap.  9.  In  this  beginning,  0  God ! 
light  unto  him,  thou  mcdefi  the  heavens  and  the  earth,  in  thy  word, 
ana^vhy.         ^..^  ^^^  ^^^^^  ^-^^  ^^^^  vlftue ,  in  thy  wifdom,  wonderfully 

faying,  and  wonderfully  doing*  Who  jhall  comprehend 
it?  IVho  jhall  declare  it  f  What  is  that  which  ftiineth  in 
unto  me,  and  fmites  my  heart  without  hurt,  at  which 
I  both  tremble,  and  am  inflamed  f  I  tremble,  info  far 
as  I  am  unlike  unto  it  ;  and  I  am  inflamed  in  fo  far  as 


Of  Universal  and  Saving  Light.  ipj' 

I  am  like  unto  it :  it  is  wijdojn,  wi/dom  which  ftoineth 
in  unto  me,  and  difpelleth  my  cloud,  which  had  again 
covered  me,  after  I  was  departed  from  it,  with  dark- 
nefs  and  the  heap  of  ?ny  pnnifDmenfs.  And  again  he 
faith,  lib.  lo.  cap.  27.  //  is  too  late  that  I  have 
hi' cd  thee,  0  thou  heautifulnefs,fo  ancient  and fo  new} 
late  have  I  loved  thee,  and  behold  thou  ivafi  witbik, 
and  I  was  without,  and  there  was  feekhig  thee  I  thou 
didfl  call,  thou  didfl  cry ,  thou  didft  break  yny  deafnefs, 
thou  glancedfl,  thou  did  fhine,  thou  chafedfi  away  jny 
darknefs. 

Of  this  alfo  our  countryman,  George  Buchanan  linchamn 
fpeaketh  thus  in  his  book  De  Jure  regni  ^/"'^^ theSu '* 
Scotos :  Truly  I  underjiand  no  other  thing  at  prejent 
than  that  light  which  is  divinely  infujed  into  our 
fouls :  for  when  God  formed  man,  he  not  only  gave 
him  eyes  to  his  body,  by  which  he  might  fjun  thofe 
things  that  are  hurtful  to  him,  and  follow  thofe  things 
that  are  profitable,  but  alfo  hath  Jet  before  his  mind 
as  it  were  a  certain  light,  by  which  he  may  difcern 
things  that  are  vile  from  things  that  are  honeji.  Some 
call  this  power  nature,  others  the  law  of  nature  ; 
/  tri.ly  judge  it  to  be  divine,  and  am  perfuaded  that 
nature  and  wifdom  never  fay  different  things.  More- 
over God  hath  given  us  a  compend  of  the  law,  which 
in  few  words  comprehends  the  whole  ;  to  wit,  that  we 
Jhould  love  him  from  our  hearts,  and  our  neighbours 
as  our  [elves.  And  of  this  law  all  the  books  of  the  holy 
fcriptures,  which  pertain  to  the  forming  of  manners, 
contain  no  other  but  an  explication. 

This  is  that  univerfal  evangehcal  principle,  in  jewandcen- 
and  by  which  this  falvation  of  Chrifl  is  exhibited  ;,'„'^' 3^21"^!! 
to  all  men,    both  Jew  and  Gentile,    Scythian  and  pa.takpisof 
Barbarian,   of  whatfoevcr  country  or  kindred  he  orch'rTa.""* 
be  :   and  therefore  God  hath  raifed  up  unto  him- 
felf,  in  this  our  age,  faithful  witneffes  and  evan- 
gelilh  to  preach  again  his  evcrlafting  gofpel,   and 
to  dired  all,  as  well  the   high  profeflbrs,    who 
boafl  of  the  latv  and  tlic  fcriptures ^  and  the  out" 


196  PROPOSITION     VII. 

ward  knowledge  of  Chrijl,  as  the  infidels  and  heathens 
that  know  not  him  that  way,  that  they  may  all  come 
to  mind  the  light  in  them,  and  know  Chrifh  in  them 
the  jiijl  oney  t**  A(Js«<oy,  whom  they  have  fo  long  kill- 
ed^ and  made  merry  over,  and  he  hath  not  refified, 
James  V.  6.  and  give  up  their  fins,  iniquities,  falfe 
faith,  profeffions,  and  outfide  righteoufnefs,  to  be 
crucified  by  the  power  of  his  crofs  in  them,  fo  ac 
they  may  know  Chrifi;  within  to  be  the  hc-pe  of 
glory,  and  may  come  to  walk  in  his  light  and  be 
laved,  who  is  that  true  light  that  enlighteneth  every 
man  that  cometh  into  the  world. 


PROPOSITION     Vii. 

Concerning  Justification. 

As  many  as  refill  not  ihislight  butreceive  the  fame, 
it  becomes  in  them  an  holy,  pure,  and  fpiritual 
birth,  bringnig forth  holinefs,  righteoufnefs,  pu- 
rity, and  all  thole  other  bleffed  fruits  which  are 
acceptable  to  God:  by  which  holy  birth,  to  wit, 
Jefus  Chrifi  formed  within  us,  and  working  his 
works  in  us,  as  we  are  fanftified,  fo  are  we 
juftified  in  the  fight  of  God,  according  to  the 
apoflle's  words  ;  But  ye  are  wafjjed,  but  ye  are 
jan^ified,  hut  ye  are  jufiified  in  the  name  of  the 
Lord  Jefus,  and  by  the  Spirit  of  our  God.  i  Cor. 
vi.  II .  Therefore  it  is  not  by  our  works  wrought 
in  our  will,  nor  yet  by  good  w^orks  confidered  as 
of  themfelves  ;  but  by  Chrifi,  who  is  both  the 
gift  and  the  giver,  and  the  caufe  producing  the 
eifecT:s  in  us  ;  who,  as  he  hath  reconciled  us  while 
we  were  enemies,  doth  alfo  in  his  wifdom  fave 
us  and  juftify  us  after  this  manner,  as  faith  the 
fame  apoftle  elfewhere  ;  According  to  his  mercy 
he  faved  us,  by  the  wafhing  of  regeneration,  and 
the  renewing  of  the  Holy  Ghoft^  Tit.  iii.  5. 


0/ Justification.  197 


§  .  I.  fT~^HE  doulrine  of  jujlificatmi  comes  well  in 
J^  order  after  the  difcuifing  of  the  extent  of 
Chrift's  death,  and  of  the  grace  thereby  communi- 
cated, fome  of  the  fharpcd  contcfts  concerning  this 
having  from  thence  their  rife.  Many  are  the  dif- 
putes  among  thofe  called  Chrijiians  concerning  this 
point  ;  and  indeed,  if  all  v^ere  truly  minding  that 
which  juftifieth,  there  would  be  lefs  noife  about  the 
notions  of  j  aft  if  cation.  I  fhall  briefly  review  this 
controverfy  as  it  (lands  among  others,  and  as  I  have 
often  ferioufly  obferved  it ;  then  in  fliort  ftatc  the 
controverfy  as  to  us,  and  open  our  fenfe  and  judg- 
ment of  it  ;  and  laftly  prove  it,  if  the  Lord  will, 
by  fome  fcripture  tellimonies,  and  the  certain  ex- 
perience of  all  that  ever  were  truly  juftified. 

§ .   II.     That  this   doctrine  of  juftificaticn,    hath  obft-rvat. 
been  and  is  greatly  vitiated  in  the  church  of  Rome,  T'l^,"^^^''^'^  °f 

I  n  •  II  1  1  ^^      •  JuUihcatiou 

is  not  by  us  queitioned  ;  though  our  adveriaries,  taken  by  the 
who  for  want  of  better  arguments  do  often  make  '^^^l  °^ 
lies  their  refuge,  have    not  fpared  in  this  refpecT: 
to  ftigmatize  us  with  Popery,   but  how  untruly 
will  hereafter  appear.    For  to  fpeak  little  of  their 
meritum  ex  condigno,    which  was  no  doubt  a  ^^er•y 
common  doftrine  of  the  Romifj  church,  eipecially 
before  Luther,  though  moR  of  their  modern  writ- 
ers, eipecially  in  their  controverfies  with   Pro- 
teftants,   do  partly  deny  it,  partly  qualify  it,   and 
feem  to   ftate  the   matter   only  as   if  they  were 
propagators  and  pleaders  for  good  works  by  the 
others  denied  ;  yet  if  we  look  to  the  effects  of  this 
doiHirine  among  them,   as  tiiey  appear  in  the  ge- 
nerality of  their  church  members,   not  in  things 
difapproved,  but  highly  approved  and  commend- 
ed by  their  father  the   Poj)e  and  all  his  Clients,  xhe  pope's 
as  the   moft   beneficial  cafualty   of  all  his  reve- <^"^.r'"'-' of 
nuc,  we  fliall  find   that   Luther  did  not  without  ,Tioft  hcncikiai 
great  ground  oppofe  himfelf  to  them  in  this  mat- "' '^'^ ''■^ 
ter  :   and  if  he  had  not  run  himfelf  into  another 


i^jt 


PROPOSITION      VIL 


Paplfts  juftifi- 


extreme  (of  which  hereafter)  his  work  v/ould 
have  ftood  the  better.  For  in  this,  as  in  moft 
other  things,  he  is  more  to  be  commended  for 
what  he  pulled  down  of  Babylon,  than  for  what 
he  built  of  his  own.  Whatever  then  the  Papfis 
may  pretend,  or  even  fomc  good  men  among 
them  may  have  thought,  experience  flieweth,  and 
it  is  more  than  manifeft  by  the  univerfal  and  ap- 
proved practice  of  their  people,  that  they  place 
not  their  jufiification  fo  nmch  in  works  that  are 
truly  and  morally  good,  and  in  the  being  truly 
renewed  and  fancftified  in  the  mind,  as  in  fuch 
things  as  are  either  nor  good  nor  evil,  or  may 
truly  be  called  evil,  and  can  no  otherways  be  rec- 
koned good  than  becaufe  the  Fcpe  pleafes  to  call 
themfo.  Sothatif  the  matter  be  fully  fifted,  it  will 


Proof  I. 

Their  facra- 
ments. 


upmuhtp^ope'^'s  ^6  fouud,  that  the  greateft  part  oi \h€\v  jufiification 
bulls.  depends  upon  the  authority  of  his  bulls,   and  not 

upon  the  power,  virtue,  and  grace  of  Chrill:  re- 
veale4  in  the  heart,  and  renewing  of  it,  as  will 
appear,  Firfi,  From  their  principle  concerning 
their  Jacraments,  which  they  fay  confer  grace  ex 
opere  operato.  So  that  if  a  man  partake  but  of 
them,  he  thereby  obtains  remifhon  of  fin,  though 
he  remains  as  he  was  ;  the  virtue  of  the  Jacra- 
ments  making  up  the  want  that  is  in  the  man.  So 
that  this  ad:  of  fubmiffion  and  faith  to  the  laws 
of  the  church,  and  not  any  real  inward  change, 
is  that  which  juftifieth  him.  As  for  example  ;  if 
a  man  make  ufe  of  the  Sacrament,  as  they  call  it,  of 
penance,  fo  as  to  tell  over  his  fms  to  a  prieft,  though 
he  have  not  true  contrition,  which  the  Lord  hath 
made  abfolutely  necelTary  for  penitent  finners,  but 
only  attrition,  a  figment  of  their  own,  that  is,  if 
he  be  forry  he  hath  finned,  not  out  of  any  love 
to  God,  or  his  law  which  he  hath  tranfgreffed, 
but  for  fear  of  punifhment,  yet  doth  the  virtue 
of  the  Jacrament,  as  they  affirm,  procure  to  him 
remiffion  of  fms  j  fo  that  being  abfolved  by  the 


Papift's  pe- 
nance. 


C/ Justification*  i9f 

pricft,  he  ftandr,  accepted  and  juiliifled  in  the  fight 
of  God.  This  man's  juftification  then  procecdeth 
not  from  his  being  truly  penitent,  and  in  any  mea- 
lure  inwardly  changed  and  renewed  by  the  work- 
ing of  God's  grace  in  his  heart,  but  merely  from 
the  virtue  oi  the,  Ja cram ent ,  and  authority  of  the 
prieft,  who  hath  pronounced  liim  abjolved ;  fo  that 
his  julUfication  is  from  fomewhat  without  him,  and 
not  within  him. 

Seconuly,  I'his  will  yet  more  appear  in  the  mat-  Proof  IL 
iCY  oUnduhences ,  where  remiffion  of  all  fms,  not  f'^'f/"^"^* 
only  pall  but  for  years  to  come,,  is  annexed  to  the 
vifiting  fuch  and  fuch  churches  and  reliques,  faying 
fuch  and  fuch  prayers  ;  fo  that  the  peribn  that  fo 
doth  is  prefently  cleared  from  the  guilt  of  his  fm, 
and  juflified  and  accepted  in  the  fight  of  God.    As 
for  example  :    he    that  in  the  great  jubilee  will 
go  to  Rome,   and  prefent  himfelf  before  the  gate 
of  Peter  and  Paul,    and  there  receive  the  pope's 
hlejfmg  ;  or  he  that  will  go  a  pilgrimage  to  James*^ 
fepulchre  in  Spain^  or  to  Mary  oi  Loretto,  is  upon 
the  performance  of  tliole  things   promiied  for- 
givenefs  of  fins.     Now  if  we  afk  them  the  rea- 
fon   how  fuch  things  as  are  not  morally  good  in 
thcmfelves  come  to  have  virtue  ?   they  have  no 
other   anfwer  but  becavje  of  the  church  and  pope's 
authority,   who  being  the  great  treafurer  of  the 
magazine   of  Chrijl's  merits,    lets  them  out  upon 
fuch  and  fuch  conditions.     Thus  alfo  the  inven- 
tion of  faying  mafs  is  made  a  chief  inflrument   of  Papifi;  maf«« 
juftification  ;  for  in  it  they  pretend  to  offer  Chrijl^'^'^^'^^^' 
daily  to  the  Father  a  propitiary  Jacrifice  for  the 
fins    of  the  living  and  dead  :    fo  that  a  man  for 
money  can  procure  Chrijl  thus  to  be  offered   for 
him  when  he  pleafcs  ;  by  which  offering  he  is  faid 
to  obtain  remilfion  of  fins,  and  to  jland  juftified 
in  the  fight  of  God.     From  all  which,   and  much 
more   of  this  nature  which  might  be.  mentioned, 
it  doth  appear,  that  the  Papifts  place  their  juflifi- 


20® 


PROPOSITION     VII. 


cation,  notfo  much  in  any  work  of  holinefs  really 
brought  forth  in  them,  and  real  forfaking  of 
iniquity,  as  in  the  mere  performance  of  fome 
ceremonies,  and  a  bhnd  behef  which  their  teach- 
ers have  begotten  in  them,  that  the  church  and 
the  pope  having  the  abfohite  difpenfation  of  the 
mcrifs  of  Chriji,  have  power  to  make  thefe  me- 
rits effeftual  for  the  remiffion  of  fins,  and  juflifi- 
cation  of  fuch  as  will  perform  thofe  ceremonies. 
This  is  the  true  and  i^eal  method  of  juftlfication 
taken  by  the  generality  of  the  church  of  Rome, 
and  highly  commended  by  their  public  preachers, 
efpecially  the  monks,  in  their  fermons  to  the  peo- 
ple, of  which  I  myfelf  have  been  an  ear  and  an 
eye-witnefs  ;  iioweverfome  of  their  modern  writ- 
ers have  laboured  to  qualify  it  in  their  controver- 
lutherandthe  fics.  This  doftrine  Luther  and  the  Proteftants  then 
pofing  the*  °^'  had  good  reafon  to  deny  and  oppofe  ;  tho'  many 
pope's  doftrine  of  thcm  ran  into  another  extreme,  fo  as  to  deny 
good  works  to  be  necejfary  to  jujiijication,  and  to 
preach  up  not  only  remijjion  of  fins ,  hut  jujlif  cation 
by  faith  alone,  without  all  works,  however  good.  So 
that  men  do  not  obtain  theiv Jufifcation  according 
as  they  are  inwardly  fanftified  and  renewed,  but 
are  jultified  merely  by  believing  that  Chrif  died  for 
them  ;  and  fo  fome  may  be  perfeftly  juftified,  tho' 
they  be  lying  in  grofs  wickednefs,  as  appears  by 
the  example  of  David,  who  they  fay  was  fully 
and  perfectly  juflified  while  he  was  lying  in  the 
grofs  fins  of  murder  and  adultery.  As  then  the 
Proteftants  have  fuflicient  ground  to  quarrel  and 
confute  tlie  Papifts  concerning  thofe  many  abufes 
in  the  matter  o^juftification,  fliewing  how  the  doc- 
trine cf  Chrifi  is  thereby  vitiated  and  overturned, 
and  the  word  of  God  made  void  by  many  and  ufe- 
lefs  traditions,  the  law  of  God  neglected,  while 
foolifh  and  needlefs  ceremonies  arc  prized  and  fol- 
lovv'ed,  through  a  falfe  opinion  of  being  juftified 
bjr  the  performance  of  them  ;  and  the  merits  and 


into  the  other 
extreme  of  no 
good  works 
neceflary  to 
juftlfication. 


(9/  JUSTIFICATION.  201 

fi'.fferings  ofChrin,  which  is  the  only /^cr//f^(?  ap- 
pointed of  God  for  remiffioii  of  fins,  derogated 
from,  by  the  fetting  up  of  a  d^aly  facrifice  never 
appointed  by  God,  and  chiefly  deviled  out  of  co-  Papifts  device 
vetoufnefs  to  get  money  by  ;  io  the  Protejiants  on  '"  «='  ""'""y- 
the  other  hand,  by  not  rightly  eftabhlhing  and 
holding  forth  the  do^rine  of  jujiification  accord- 
ing as  it  is  delivered  in  the  holy  I'criptures,  have 
opened  a  door  for  the  Papifts  to  accufe  them,  as 
if  they  were  neglefters  of  good  works,  enemies 
to  mortification  andholinefs,  Inch  as  efleem  them- 
felves  juflified  while  lying  in  great  fins  :  by  which 
kind  of  accufations,  for  which  too  great  ground 
hath  been  given  out  of  the  writings  of  fome  rigid 
Protejiants,  the  reformation  hath  been  greatly  de- 
famed and  hindered,  and  the  fouls  of  many  in- 
fnared.  Whereas,  whoever  will  narrowly  look  into 
the  matter,  may  obferve  thefe  debates  to  be  more 
injpecie  X\\2i\\in  genere y  feeing  both  do  upon  the  mat- 
ter land  in  one  ;  and  like  two  men  in  a  circle,  who 
though  they  go  fundry  ways,  yet  meet  at  laft  in 
the  fame  center. 

For  the  Papifts  fay.  They  obtain  remijjion  of  fins,  Papift  bdiet 
and  are  juftified  by  the  merits  of  Chrift,   as  the  fame  ||,J"s  \Tl\^f' 
are   applied  unto  them  in  the  ufe  of  the  Jacr anient s  ^^ine  center 
of  the  churchy  and  are  dijpenjed  in  the  performance  of  " 

fuch  and  Jiich  ceremonies,  pilgrimages,  prayers,  and 
performances y  though  there  be  not  any  inward  renewing 
of  the  mind,  nor  knowing  of  Chrift  inwardly  formed  ; 
yet  they  are  remitted  and  made  righteous  ex  opcre 
operato,  bscaufe  of  the  power  and  authority  accompa~ 
nying  the  facraments  and  the  difpenfers  of  them. 

The  Prot  eft  ants  fay,   That  they  obtain  remijion  c/ — P>oteftants 
fins,   and  ftand  juftified  in  the ftght  of  God  by  virtue 
of  the  merits  and  fufferings  of  Chrift^  not  by  inffing  So  faith  the 
right eoufnejs  into  them,  but  by  pardoning  their  fins,  co^nldTion  "^of 
and  by  accounting  and    accepting    their    perfons  ^j- Fuith,chap.  n. 
righteous,  they  refting  on  him   and  his  right eoufnefs 
by  faith  ;  which  faith,  the  atl  of  believing,  is  not  im- 
puted unto  them  for  righteoufnfs. 


J202  p  R  o  p  o  s  I  T  I  o  N   \t:[. 

So  tlicjujlijication  of  neither  here  is  placed  in  any- 
inward  renewing  of  the  mind,  or  by  virtue  of  any 
fpiritual  birth,  or  formation  of  Chrifl  in  them  ; 
but  only  by  a  bare  application  of  the  death  and 
fufferings  of  Chrift  outwardly  performed  forthem  ; 
whereof  the  one  lays  hold  on  a  faith  refting  upon 
them,  and  hoping  to  be  jaftified  by  them  alone  ; 
the  other  by  the  faying  of  fome  outward  prayers 
and  ceremonies,  which  they  judge  makes  the  death 
of  Chrift  effedual  unto  them.  I  except  here,  being 
unwilling  to  wrong  any,  what  things  have  been  faid 
as  to  the  neceliity  of  inward  holinefs,  either  by 
fome  modern  Papijis,  or  Ibme  modern  Ptoteftants^  who 
in  fo  far  as  they  have  laboured  after  a  midft  betwixt 
thefe  two  extremes  have  come  near  to  the  truth, 
as  by  fome  citations  out  of  them  hereafter  to  be 
mentioned  will  appear  ;  though  this  doctrine  hath 
not  fmce  the  apoftafy,  fo  far,  as  ever  I  could  ob- 
ferve,  been  fo  didiindly  and  evidently  held  forth 
according  to  the  fcripture's  teftimony,  as  it  hath 
pleafed  God  to  reveal  it  and  preach  it  forth  in  this 
day,  by  the  witneflcs  of  his  truth  whom  he  hath 
raifed  to  that  end  ;  which  donrine^  though  it  be 
briefly  held  forth  and  comprehended  in  the  thefis 
State  of  the  itfclf,  vct  I  fhall  2.  little  more  fully  explain,  and 
•ontrovcr  y.  ^^g^  ^Y\c  ftatc  of  tlic  coutroverfy  as  it  flands  be- 
twixt us  and  thofe  that  now  oppofe  us. 
Expl.  I.  §•  ni*  Firft  then,  as  by  the  explanation  of  the 
former  thefis  appears,  we  renounce  all  natural 
power  and  ability  in  ourfelves,  in  order  to  bring  us  , 
out  of  our  loft  and  fallen  condition  and  firlb  na- 
ture ;  and  confefs,  that  as  of  ourfelves  we  are  able 
to  do  nothing  that  is  good,  fo  neither  can  we  pro- 
cure remiflion  of  fms  or  juilification  by  any  acl  of 
our  own,  fo  as  to  merit  it,  or  draw  it  as  a  debt 
juftification  from  God  due  unto  us  ;  but  we  acknowledge  all 
fromThrLve^  to  bc  of  2.v\dfrom  hjs  love,  which  is  the  original  an^ 
©fGod.         fundamental  caufe  of  our  acceptance,  • 


0/ Justification.  203 

Secondly,  God  manifefted  this  love  towards  us,  Expl.   2, 
in  the  fending  of  his  beloved  Son  the  Lord  Jefus 
Chrijl  into  the  world,  who  gave  himfelf  for  us  an  chrift  giving 
offering  and  a  Jacrifice  to  God,  for  a  fiveet-Jmelling  hi"'feif  a  facri- 
Javoiir  ;  and  having  made  peace  through  the  blood 
of  the  crofs,  that  he  might  reconcile  us  unto  him- 
felf, and  by  the  Eternal  Spirit  offered  himfelf  M^ith- 
out  fpot  unto  God,   and  fuffered  for  our  fins,  the 
ji/Jl  for  the  unjujl,  that   he  might  bring  us   unto 
God. 

Thirdly  then,  Forafmuch  as  all  men  who  have  Expl.  3. 
come  to  man's  eftate  (the  man  Jejus  only  ex- 
cepted) have  linned,  therefore  all  have  need  of 
this  Saviour,  to  remove  the  wrath  of  God  from 
them  due  to  their  offences  ;  in  this  refpecl  he  is 
truly  faid  to  have  borne  the  iniquities  of  us  all  in  his 
body  on  the  tree,  and  therefore  is  the  only  Mediator, 
having  qualified  the  wrath  of  God  towards  us  ;  fo 
that  our  former  fms  fland  not  in  our  way,  being 
by  virtue  of  his  moft  fatisfaftory  facrifice  removed 
and  pardoned.  Neither  do  we  think  that  remif- ^?5  "'"•^'°" 
fion  of  fms  is  to  be  expected,  fought  or  obtained 
any  other  way,  or  by  any  work  or  facrifice  v/hat- 
foever  ;  though,  as  has  been  faid  formerly,  they 
may  come  to  partake  of  this  remiflion  that  are  ig- 
norant of  the    hiftory.     So    then    Chrifl   by  his  T"^  °"'>'  ""*" 

11  ^    r    rr      •  ii  mi  "^i      Viator  betwixc 

oeath  and  lutterings  hath  reconciled  us  to  God,  God  and  man, 
even  while  we  are  enemies  ;  that  is,  he  offers  re- 
conciliation unto  us  ;  we  are  put  into  a  capacity  of 
being  reconciled  ;  God  is  willing  to  forgive  us  our 
iniquities,  and  to  accept  us,  as  is  well  expreffed 
by  the  apoftle,  2  Cor.  v.  19.  God  zaas  in  Chrijl, 
reconciling  the  world  unto  hinifelf,  not  imputing  their 
Irefpaffes  unto  them,  and  hath  put  in  us  the  word  of 
reconciliation*  And  therefore  the  apoffle,  in  the 
next  verfes,  intreats  them  in  Chrifl^  s  fie  ad  to  be  re- 
conciled^ to  God  ;  intimating  that  the  wrath  of  God 
being  removed  by  the  obedience  of  C/6rf/?  fcjus, 
he  is   willing  to   be  reconciled  unto  them,    and 

D  d 


204  PROPOSITION       VII. 

ready  to  remit  the  fins  that  are  paft,  if  they  re- 
pent. 
A  two-fold  ^Ve  confider  then  our  redemption  in  a  two-fold 

redemption.     j.£.fpejft  or  flatc,  both  which  in  their  own  nature 
are  perfe(9:,  though  in  their  appHcation  to  us  the 
one  is  not,    nor   can  be,   w^ithout  refpevSi:  to  the 
other. 
I.  The  Firft  is  the  redemption  performed  and  ac- 

The  redempti-  compHQied  bv  OV//?  fov  US  in  his  crucified  body 
v.'khout  us,  vvitiiout  US  .*  tlie  Other  is  the  redemption  wrought 
by  Chrift  inns,  which  nolefs  properly  is  called  and 
accounted  a  redemption  than  the  former.  The 
iirft  then  is  that  whereby  a  man,  as  he  ftands  in 
the  fall,  is  put  in  a  capacity  of  faivation,  and 
hath  conveyed  unto  him  a  meafure  of  that  power, 
virtue,  fpirit,  life,  and  grace  that  was  in  Chrijl 
Jejiis,  which  as  the  free  gift  of  God,  is  able  to 
counter-balance,  overcome,  and  root  out  the  e\  il 
feed,  wherewith  we  are  naturally,  as  in  the  fail, 
leavened, 
n.  The   Second  is  that  whereby  we  witnefs  and 

In  \TOT"hf by  know   this  pure  and  perfeft  redemption  in  c.  r~ 
Chrift  in  us.     Jelvcs ,  purifying,  cleaniing,  and  redeeming  us  from 
the  power  of  corruption,    and  bringing  us  into 
•unity,  favour,    and  friendl'hip  with  God.     By  the 
firil  of  thefe   two,  we   that   were   loft  in  Adaniy 
plunged  into  the  bitter  and  corrupt  leed,  unable  of 
ourfelves   to  do   any   good   thing,    but  naturally 
joined  and  united  to  evil,  forward  and  propenfe 
to  all  iniquity,    fsrvants  and  flaves  to   the  power 
and  fpirit  of  darknefs,  are,  notwithftanding  all  this 
fo  far  reconciled  to  God  by  the  death  of  his   Son, 
while  enemies  that  we  are  put  into  a  capacity  of 
faivation,  having  the  glad  tidings  of  the  gofpel 
of  peace  offered  unto  us,   and  God  is  reconciled 
unto  us  in  Chrift,  calls  and  invites  us  to  himfelf, 
*  Eph.  2. 15.    in  which  refped;  we  underftand  thefe   fcriptures  ; 
iiet^ie:  'I'    ''^He  f.ew  the  enmity  in  himjelf.     He  loved  us  firji  ; 
1  Pet.  2. 22.    /eeinz  tis  in  our  blood,  he  [aid  unto  us,  Live  ;  he  who 

t^.  &3.  18.     -^         ^  '        •' 


0/  J  U  S  T  I  F  I  C  A  T  I  0  N .  20  jT 

did  718 1  fin  his  ownjelf^  bare  our  fins  in  his  own  body 
on  the  tree  ;  and  he  died  for  our  fins  j  the  jujl  for  the 
unjufi. 

By  the  Second,  we  witnefs  this  capacity  brought 
into  adl,  whereby  receiving  and  not  refifting  the 
purchafe  of  his  death,  to  v/it,  the  light,  fpirit, 
and  grace  of  Chrift  revealed  inns,  we  witnefs  and 
potfefs  a  real,  true,  and  inward  redemption  from 
the  power  and  prevalency  of  lin,  and  fo  come  to 
be  truly  and  really  redeemed,  jnflified,  and  made 
righteous,  and  to  a  fenfible  union  and  friendlhip 
with  God.  Thus  he  died  for  us,  that  he  might  re-  Tit.  2.  14. 
deem  us  from  alliniq:dty  ;  and  thus  lue  know  him  and  P'^^'-  3-  ^■- 
the  power  of  his  refurreBion,  and  the  fellowfmp  of  his 
fifferings,  being  made  conformable  to  his  death.  This 
lalt  follows  the  firlt  in  order,  and  is  a  coniequence 
of  it,  proceeding  from  it,  as  ^.neffe^  from  its  caufe  : 
fo  as  none  could  have  enjoyed  the  lait,  without 
the  firll  had  been,  fucli  being  the  will  of  God  ;  fo 
alio  can  none  now  partake  of  the  firft,  but  as  he 
wicnefTeth  the  lad.  Wiierefore  as  to  us,  they  are 
botli  caufes  of  our  juftification  ;  the  firfl  the^r^?- 
curing  ejfcient,  the  other  the  formal  cafe. 

Fourthly,   We  underlland  not  by  this  juf  if  cation  Expl.  4. 
by  Chrift,   barely  the  good  works  even  wrought  by 
the  Spirit  of  Chrift  ;  for  they,    as   Protefiants  truly 
atfirm,   are  rather  an  effeft  o? j unification  than  the 
caufe  of  it  ;  but  we  underftand  the  formation  o/ The  Formation 
Chrift  in  us,    Chrift  born  and  brought  forth   in  us,  "^^"^^^t^^^' 
from  which  good  w^orks  as  naturally  proceed  as  Works? 
fruit  from  a  fruitful  tree.     It  is  this  inward  birth 
in  us,  bringing  forth  right eo'fnefs  and  holinefs  in  us, 
that  doth  j'lftify  us  ;    which  having  removed  and 
(lone  away  the  contrary  nature  and  fpirit  that  did 
bear  rule  and  bring  condemnation,  now  is  in  do- 
minion over  all  in  our  hearts.     Thofe   then   that 
come  to  know  Chri-l  thus  formed  in  them,  do  en- 
joy him  wholly  and  undivided,  who  is  the  LORD 
our  RIGHTEOUSNESS,  jer.  xxiii.  6.     I'his  is 


2a6  PROPOSITION     \1I. 

to  be  cloathed  with  Chrijt,  and  to  have  put  him  on, 
whom  Go^ therefore  truly  accounteth  righteous  and 
juft.  This  is  fo  far  from  being  the  doctrine  of  Pa- 
pifis,  tliat  as  the  generality  of  them  do  not  under- 
fland  it,  fo  the  learned  among  them  oppofe  it,  and 
difpute  againft  it,  andpartiularly  Bellarmine.  Thus 
then,  as  I  may  fay,  the  formal  caufe  of  juftification 
is  not  the  works,  to  fpeak  properly,  they  being 
but  an  eifeft  of  it  ;  but  this  inward  birth,  this 
Jejiis  brought  forth  in  the  heart,  who  is  the  well- 
beloved,  whom  the  Father  cannot  but  accept,  and 
all  thofe  v/ho  thus  are  fprinkled  with  the  iylood 
ofjej'us,  and  wafhed  with  it.  By  this  alfo  comes 
that  communication  of  the  goods  ofChriJl  unto  us, 
by  which  we  come  to  be  made  partakers  of  the  divine 
nature,  as  faith  Peter,  z  Pet.  i.  4.  and  are  made  one 
with  him,  as  the  branches  with  the  vine,  and  have 
a  title  and  right  to  what  he  hath  done  and  fuifered 

Chria'sobe-    for  US  ;  fo  that  his  obedience  becomes  ours,  his 

ouS/deih  righteoufnefs  ours,  his  death  and  fufferings  ours. 

and  iufi^nngs,  And  by  tliis  nearnefs  we  come  to  have  a  fenfe  of 
his  fufferings,  and  to  fuffer  with  his  feed,  that  yet 
lies  prelTed  and  crucified  in  the  hearts  of  the  un- 
godly, and  fo  travail  with  it,  and  for  its  redemp- 
tion, and  for  the  repentance  of  thofe  fouls  that  in 
it  are  crucifying  as  yet  the  Lord  of  Glory.  Even  as 
the  apoftle  Paul,  who  by  his  fufferings  is  faid  to  fill 
up  that  which  is  behind  of  the  affiiSlions  cf  Chriji  for 
his  body,  which  is  the  church.  Though  tliis  be  a 
myftery  fealed  up  from  all  the  wife  men  that  are 
yet  ignorant  of  this  feed  in  themfelves,  and  oppofe 
it,  neverthelefs  fome  Protejiants  fpeak  of  this  jufti- 
fication by  ChriJI  inwardly  put  on,  as  fliall  hereaf- 
ter be  recited  in  its  place. 

Expl.  5.  Lailly,  Though  we  place  remiffion  of  lins  in  the 
righteoufnefs  and  obedience  of  Chrift  performed  by  him 
in  the  fiejh,  as  to  what  pertains  to  the  remote  pro- 
curing caufe,  and  that  we  hold  oxxYftXvf^  formally 
jujlified  by  Chrifl  Jefus  formed  and  brought  forth  in 


0/JUS   TIF   ICATION.  lO'J 

US,  yet  can  we  not,  as  fome  Prctejlants  have  un- 
warily done,  exclude  works  fro'm  jujiification.  For  Good  works 
though  properly  we  be  not  '^n^W^td  for  them y  y<2t  ^[^^"'^'."^.g^^^ 
are  we  juitified  in  them  ;  and  they  are  neceflary,  tiou. 
even  as  cauja  fine  qua  ncn,  i.e.  the  caufe,  without 
which  none  arejuftijied.  For  the  denying  of  this, 
as  it  is  contrary  to  the  Icripture's  teftimony,  fo  it 
hath  brought  a  great  Ibandal  to  the  Froteftant  reli- 
gion, opened  the  mouths  of  P/^^f/?j",  and  made  many 
too  iccure,  whilethey  have  believed  to  bejuftified 
without  good  works.  Moreover,  though  it  be  not 
fo  fafe  to  fay  they  are  meritorious,  yet  feeing  they 
are  rewarded,  many  ofthofe  called  the  F^/i?d"rj  have 
notfparedto  ufe  the  word  [nierit^  whichfomeof  us 
have  perhaps  alfo  done  in  a  qualified  fenfe,  but  no 
ways  to  infer  the  Popijh  ahujes  above  mentioned. 
And  laftly,  if  we  had  that  notion  of  good  works 
which  moll  Protejiants  have,  we  could  freely  agree 
to  make  them  not  only  not  neceffary,  but  reje6t 
them  as  hurtful,  viz.  That  the  heft  works  even  of  the 
faints  are  defiled  and 'polluted.  For  though  we  judge 
fo  of  the  bed:  works  performed  by  man,  endeavour- 
ing a  conformity  to  the  outward  law  by  his  own 
ftrength,  and  in  his  own  will,  yet  we  believe  that 
fuch  works  as  naturally  proceed  from  this  fpiritual 
liirth  and  formation  of  Chrift  in  us  ^.re  pure  and 
holy,  even  as  the  r^o/ from  which  they  come  J  and 
therefore  God  accepts  them,  juflifies  us  in  them, 
and  rewards  us  for  them  of  his  own  free  grace . 
The  ftate  of  the  controverfy  being  thus  laid  down, 
thefc  foWow'uv^ pofitions  do  from  hence  arife  in  the 
next  place  to  be  proved. 

§  IV.  Firft,  'That  the  obedience,  fufferings,  ^nd-pQ{[^^  j, 
death  of  Chrift  is  that  hy  which  the  Jo  u  I  obtains  re- 
miffion  of  fins,  and  is  the  procuring  caufe  of  that  grace., 
by  whoje  inward  workings  Chrilt  comes  to  be  formed 
inwardly,  and  the  Jciil  to  be  made  conformable  unto 
him,  and  Jo  jufi  and  juflified .  And  that  therefore, 
in  refpedt  of  this  capacity  and  ofier  of  grace,  God 


208 


PROPOSITION     VII. 


I 


Pofit.  3 


Good  works 
are  Caufa  fine 
qua  non — of 
jLiftificauon. 


is  faid  to  be  reccuciled ;  not  as  if  he  were  atflually 
reconciled,   or  did  aftually  juflify,   or   account  any 
juft,  ib  long  as  they  remain  in  tlieir  iins  really  im- 
pure and  unjufl. 
Pofit.  2.         Secondly,  That  his  hy  this  inward  birth  of  Chrijl 
in  man  that  man  is  made  jufiy  and  therefore  fo  ac- 
counted by  God:  wherefore,  to    be  plain,  wc   are 
thereby,   and  not  till  that  be  brought  forth  in  us, 
formally ,  if  we  muil  ufe  that  word,  jiijiified  in  tlie 
fight  of  God  ;  h€C2iu£e  ji'/iification  is  both  more  pro- 
perly and  frequently  in  fcripture  taken  in  its  proper 
{ignlfication  for  making  one  juft,  and  not  reputing 
one  merely  fuch,   and  is  all  one  with  fan^ificat ion . 
Thirdly,   That  Cmce  good  works  as  naturally  fol- 
low from  this  birth  as  heat  from  lire,  therefore  are 
they  o?  abfolute  necejftty  io  ju/iijication,  as  Caufa  fine 
qua  non,  i.  e.  though  not  as  the  c2.\i{^q  for  which ,  yet 
as  that  in  which  we  are,  and  without  which  we  can- 
not be  juftified.     And  though  they  be  not  ^neritori- 
cus,  and  draw  no  debt  upon  God,  yet  he  cannot  but 
accept  and  reward  them  :   for  it  is  contrary  to  his 
nature  to  deny  his  own,  fmce  they  maybe  perfeft  in 
their  kind,   as  proceeding  from  a  pure  holy  birth 
and  root.     Wherefore  their  judgment  is  falfe  and 
againlt  the  truth  that  fay,  that  the  holieji  works  of 
the  faints  are  defiled  and  fnfil  in  the  fight  of  God  : 
for  thefe  good  works  are  not  the  works  of  the  law, 
excluded  by  the  apoflle  from  juftification. 
Pofit.  I.         §    V.  As  to  the  firft,  I  prove  it  from  Rom.   iii. 
25.   Whom   God  hath  fet  forth   to  be  a  propitiation 
Proof  I.    through  faith  in  his  blood,  to  declare  his   righteo-fnefs 
The  efficacy  oi  for  the  remifjlon  of  fas  that  arepajl,  through  /i7^/(?r- 
t?'redectt'ar>^^^^^^'''  ^/  ^od.     Here  the  apoflle  holds  forth  the 
out  ot  evil,      extent  and  efficacy  of  C/j'r^'i'  death,  fhe whig  that 
thereby,  and  by  faith  therein,  remiffion  of  iins  that 
are  pall  is  obtained,  as  being  that  wherein  the  for- 
bearance  of  God  is   exercifed  towards  mankind. 
So  that  though  men  for  the  fins  they  daily  commit 
deferve  eternal  death,  and  that  the  wrath  of  God 


0/  J  U  S  T  I  F  I  C  A  T  I  O  N.  209 

ihoiikl  lay  hold  upon  them  ;  yet,  by  virtue  of  that 
w\Qi\  fat isfatlory  Jacrijice  of  Chrift  Jefus,  the  grace 
and  feed  of  God  moves  in  love  towards  them,  du- 
ring the  day  of  their  vifitation  j  yet  not  fo  as  not  to 
ftrike  againft  the  evil,  for  that  mufl;  be  burnt  up 
and  deftroyed,  but  to  redeem  man  out  of  the  evil. 

Secondly,  If  God  were  perfeftly  reconciled  with  Proof.  IT. 
men,  and  did  efteem  them  juft  while  they  are  a6lu- 
ally  unjuft,  and  do  continue  in  their  fins,  then 
fhould  God  have  no  controverfy  with  them*;  hov/ 
comes  he  then  fo  often  to  complain,  and  to  ex- 
poftulate  fo  much  throughout  the  whole  fcripture 
with  fuch  as  our  adverfaries  confeis  to  be  juflifed, 
telling  them  that  their  fins  feparate  betwixt  him  and 
them?  Ifa.  lix.  2.  For  where  there  is  a  perfed:  and 
full  reconciliation,  there  is  no  fcparation.  Yea, 
from  this  do(^lrine  it  neceiTarily  follows,  either  that 
fuch  for  whom  Chrijl  died,  and  whom  he  hath 
reconciled,  never  fin,  or  that  when  they  do  fo, 
they  are  flill  reconciled,  and  their  iins  make  not 
the  leaft  feparation  from  God  ;  yea,  that  they  are 
juftified  in  tiieir  fms.  From  whence  alfo  would 
follow  this  abominable  confequence,  that  the  good 
works  and  the  greatclt  fms  of  fuch  are  alike  in  the 
fight  of  God,  feeing  neither  the  one  ferves  to  julli- 
fy  them,  nor  the  other  to  break  their  reconciliation, 
which  occafioris  great  fecurity,  and  opens  a  door  to 
every  lewd  praiStice. 

Thirdly,  This  would  make  void  the  whole  prac-  Proof.  Ill, 
tical   doftrine    of  the   gofpel,    and  make  faith  it- 
felf  needlefs.     For  if  faith   and  repentance,   and 
the  other  conditions   called   for  throughout  the 

*  I  do  not  only  fpeak  concerning  men  before co??wr^(i77,  who  after- 
teruards  are  converted,  wliom  yet  fome  of  our  antagoniits,  called  Anli- 
iiomiam,  do  aver  were  juflificd  from  the  beginninL-  ;  but  alfo  touching 
thole  who  according  to  the  common  opini  jn  of  Prot/Jlants  have  been 
converted  ;  whom  albeit  they  ronfefs  they  pevfifl  alwavs  in  fome  mif- 
dieds,  and  fometimes  in  heincu'^fir,',,  as  is  niar)ileft  in  i;flt'za''s  adultery  and 
murder,  yet  they  aifert  to  be  pcrfctlly  and  wholly  juflified. 


ci»  p  R  o  ?  o  s  I  T  1  o  N   vn. 

golpcl,  be  a  qualification  upon  our  part  neceffary 
to  be  performed,  then,  before  this  be  performed  by 
us,  we  are  either  fully  reconciled  to  God,  or  but  in 
a  capacity  of  being  reconciled  to   God,   he  being 
ready  to  reconcile  and  juftify  us  as  thefe  condi- 
tions are  performed  ;  which  latter,  if  granted,  is 
according  to  the  truth  we  profefs.     And  if  we  are 
already  perfectly   reconciled  and  jufrified  before 
thefe  conditions  are  performed  (w^hich  conditions 
are  of  that  nature  that  they  cannot  be  performed 
at  one  time,  but  are   to   be   done   all  one's  life- 
time) then  can  they  not  be  faid  to  be   abfolutely 
needful  ;  which  is  contrary  to  the  very  exprefs 
teftimony  of  fcripture,  which  is  acknowledged  by 
Heb.  II.6.      all   Chriftians  :    For   without  faith  it   is  impojjible 
John  3. 18.      jQ  'pleaje  God.     They  that   believe  ?tot  are  condemned 
Rom.  8. 13.     already,  becatife  they  believe   not  in  the  only  begotten 
Son  of  God.     Except  ye  repent,  ye  cannot  bejaved : 
for  if  ye  live   after  the  flejh,  ye  fuall  die.     And  of 
Apoc2.5.      thofe  that  were  converted  ;    /  will  remove  your 
candlejiick  from  you,    iinlefs  ye  repent.      Should   I 
mention  all  the  fcriptures  that  pofitively  and  evi- 
dently prove  this,  I  might  tranfcribe  much  of  all 
the  doctrinal  part   of  the  Bible.     For  lince  Chrifl: 
faid,  //  is  finijhedy  and  did  finif/o  his  work  fixteen 
hundred  years  ago  and  upwards  ;  if  he  fo  fully  per- 
fe6J:ed  redemption  then,  and  did  aftually  reconcile 
Adoorofmer-  every  oue  that  is  to  be  laved,  notfimply  openinp;a 
chriftuponre-  door  of  mercy  for  them,   offering  the  lacrifice  of 
peritance.         j^jg  body,   by  which  they  may  obtain  remillion  of 
their  fms  when  they   repent,   and  communicating 
unto  them  a  meafure  of  his  grace,  by  which  they 
may  fee  their  fms,  and  be  able  to  repent ;  but  really 
making  them  to  be  reputed  as juft,  either  before  they 
The  Aniinioni-  believc,  as  fay  the  Antinomians,  or  after  they  have 
reconciliation    afTcnted  to  tlictruth  of  the  hiftory  of  Chrifl,  or  are 
andjuiiificaiion  fpi.ii;,kied  with  the  baptifm  of  water,  while  never- 
theleis  they  are  aftually  unjufl,  fo  that  no  part  of 
their  redemption  is  to  be  v/rought  by  him  now,  as 


0/ Justification.  211 

to  their  reconciliation  a.nd  jufiijication  ;  then  the 
whole  dodrinal  part  of  the  bible  is  ufeiefs,  and  of 
no  profit  :  in  vain  were  the  apoltles  fent  forth  to 
prcacli  repentance  and  remiliion  of  fins  ;  and  in 
vain  do  all  the  preachers  beftow  Xhe'iv  labour y  fpend 
their  breathy  and  give  forth  writings  :  yea,  much 
more  in  vain  do  the  people  ipend  their  money  which 
they  give  them  for  preaching  ;  feeing  it  is  all  but 
A^iini  agere,  but  a  vain  and  inefFeftual  eifay,  to  do 
that  which  is  already  perfectly  done  without  them. 

But  laftly,  To  pafs  by  their  human  labours,  Proof. P 
?s  not  worth  the  disputing  whether  they  be  need- 
ful or  not,  fmce  (as  we  fliall  hereafter  fhevv)  them- 
felves  confefs  the  beji  of  them  is  finful ;  this  alfo 
makes  void  the  prefent  intercellion  of  Clirift  for 
men.  What  will  become  of  that  great  article  of 
faith,  by  which  we  affirm,  "That  he  jits  at  the  right  Chrift's  daii^ 
hand  of  God,  daily  making  inter cejfion  for  us  ;  and  for  ^ffio"AuT us 
which  end  the  Spirit  it/elf  maketh  inter  cejfion  for  us 
with  groanings  which  cannot  be  uttered  'i  For  ,  Chrifl 
maketh  not  interceffion  for  thofe  that  are  not  in  a 
poffibility  of  falvation  ;  that  is  abfurd.  Our  ad- 
verfaries  will  not  admit  that  he  prayed  for  the 
world  at  all ;  and  to  pray  for  thofe  that  are  already 
reconciled,  and  perfecTily  juftificd,  is  to  no  pur- 
pose :  to  pray  for  remiifion  of  fins  is  yet  more 
iieedlefs,  if  all  be  remitted,  paft,  prefent,  and  to 
come.  Indeed  there  is  not  any  folid  folving  of 
this,  but  by  acknowledging  according  to  the  truth, 
That  Chriib  by  his  death  removed  the  wrath  of 
God,  fo  far  as  to  obtain  remiifion  of  fins  for  as 
many  as  receive  that  ^Tr^c^  and /i^Z'/  that  he  com- 
municates unto  them,  and  hath  purchafed  for  Lhcm 
by  his  blood  \  which,  as  they  believe  in,  they 
come  to  know  remiHion  of  fins  paft,  and  power 
to  fave  them  from  fin,  and  to  wipe  it  away,  fo 
often  as  they  may  fall  into  it  by  unwatchfulnelk 
or  weaknefs,  if,  applying  themfelves  to  this  grace, 
they  trulv   repent  ;  for  to  as  many  as  receive  him^ 

E  c 


212  PROPOSITION     VIL 

he  gives  power  to  become  the  Jons  of  God  :  fo  none 
are  Jons,  none  are  jujlifiedj  none  reconciled,  until 
they  thus  receive  him  in  that  little  Jeed  in  their 
hearts  :  And  lije  eternal  is  offered  to  thoje^  who  iy 
patient  continuance  in  well-doing,  Jeek  for  glory,  ho- 
nour ^  and  immortality :  for  if  the  righteous  man  de~ 
pa7-t  from  his  right eoufnefsy  his  righteoujnejs  fhall  he 
remembered  no  more.  And  therefore  on  the  other 
part,  none  are  longer  fons  of  God,  and  juftified, 
than  they  patiently  continue  in  righteoulncfs  and 
well-doing.  And  therefore  Chrifl  lives  always 
making  interceffion,  during  the  day  of  every  man's 
vifitation,  that  they  may  be  converted  :  and  when 
men  are  in  fome  meafure  converted,  he  makes  in- 
terceffion that  they  may  continue  and  go  on,  and 
not  faint,  nor  go  back  again.  Much  more  might 
be  faid  to  confirm  this  truth  ;  but  I  go  on  to  take 
notice  of  the  common  objeftions  againft  it,  which 
are  the  arguments  made  ufe  of  to  propagate  the 
errors  contrary  to  it. 

§.   VI.  ^he  firfi  and  chief  is,  drawn  from  that 

faying  of  the  apoftle  before-mentioned,  2  Cor.  v. 

18,    19.  God  hath  reconciled  us  to  himjelf  by  J  ejus 

Chriji  :   God  was  in  Chrtji  reconciling  the  world  unto 

himjelf,   not  imputing  their  trejpajfes  unto  them. 

Obj.   I.  From  hence  they  feek  to  infer,  That  Chriji  fully 

perfeEled  the  work  of  reconciliation  ivhile  he  was  on 

earth. 

Anfw.  I  anfwer;  If  by  {reconciliation']  be  underflood  the 

removing  of  wrath,  and  the  purchafe  of  that  grace 

by  which  we  may  come  to  be  reconciled,  we  agree 

to  it  ;  but  that  that  place  fpeaks  no  more,  appears 

from  the  place  itfelf  :  for  when  the  apoftle  fpeaks 

in  the  perfect  timCj   faying,   He  hath  reconciled  us, 

he  fpeaks  of  himfelf  and  the  faints  ;  who  having  re- 

The  diderence  ceivcd  the  gracc  of  God  purchafed  by  Chrift,  were 

SedTo^S  through  faith  in  him  aftually  reconciled.  Butasto 

and  reconciling,  the  world^  lie  faith  {^reconciling]  not  [reconciled]  ; 

which  reconciling,  though  it  denotes  a  time  fome- 


0/ Just  iFicATioN.  213 

what  paft,  yet  it  is  by  the  imperfe^  timey  denoting 
that  the  thing  begun  was  n(t  perfefted.  For  this 
work  Chrifl  began  towards  all  in  the  days  of  his 
flefh,  yea,  and  long  before  ;  for  He  was  the  media- 
tor from  the  beginning,  and  the  lamb  /lain  from  the 
foundation  of  the  ivorld :  but  in  his  tlcfli,  after  he 
had  perfectly  fulfilled  the  law,  and  the  righteoufnefs 
thereof,  had  rent  the  veil,  and  made  way  for  the 
more  clear  and  univerfal  revelation  of  the  gofpel  to 
all,  both  Jetu  and  Gentile  ;  he  gave  up  himjelf  a  mq/i 
Jatisfa^ior"^  facrifice  for  fin  ;  which  becomes  effectual 
to  as  many  as  receive  him  in  his  inward  appearance, 
in  his  light  in  the  heart.  Again,  this  very  place 
ftieweth  that  no  other  reconciliation  is  intended, 
but  the  opening  of  a  door  of  mercy  upon  God's 
part,  and  a  removing  of  wrath  for  fins  that  are 
paft  ;  fo  as  men,  notwithftanding  their  fms,  are 
Ihated  in  a  capacity  of  falvation  :  for  the  apoflle, 
in  the  following  verfe,  faith,  Now  then  we  are  am- 
bajfadors  for  Chrifl,  as  though  God  did  befeechyou  by 
us  ;  we  pray  you  in  Chrifl' s  ft  end  be  ye  reconciled  to 
God.  For  if  their  reconciliation  had  already  been 
perfecTrly  accompliflied,  what  need  any  intreating 
then  to  be  reconciled  ?  Ambajfadors  are  not  fent 
after  a  peace  already  perfecSled,  and  reconciliation 
made,  to  intreat  for  a  reconciliation  ;  for  that 
implies  a  manifefl  contradiction. 

Secondly,  They  objecT:,  verfe  2ifi:of  the  fame  Obj.  3. 
chapter.  For  he  hath  made  him  to  be  fin  for  us,  who 
knew  no  fin,  that  we  might  be  made  the  righteoufnefs 
of  God  in  him.  From  v/ hence  they  argue.  That  as 
our  fin  is  imputed  to  Chrift,  who  had  no  fin:  fo  Chrift^s 
righteoifnejs  is  imputed  to  us,  without  our  being 
righteous. 

But  this  interpretation  is  ealily  rejected  ;  for  tho'  Anfw. 
Chrift  bare  our  fins,   and  fiiffered  for  us,  and  was  a- 
mong  men  accounted  a  ftnner,  and  numbered  among 
tranfgreffors  ;  yet  that  God  reputed  him  a  finner,  is  Hcb.  7.26. 
no  where  proved.  For  it  is  faid,  He  was  found  before  '  ^'''  '^'  ^^' 


214  p  a  o  p  o  s  I  T  I  o  N   vn. 

him  holy^  harmlejs^  and  undefiled,  neither  *ivas  there 
found  any  guile  in  his  mouth.  That  we  deferved  thefe 
things,  and  much  more  for  our  fms,  which  he  en- 
dured in  obedience  to  the  father,  and  according  to 
his  counfel,  is  true  ;  but  that  ever  God  reputed  him 
,  2.  [inner ,  is  denied  :  neither  did  he  ever  die  that  we 

Mens'  imputed  ^  i  i   i  i      •     i  i       »  ii 

righteoufnefs  Ihoulcl  be  reputed  righteous,  tho  no  more  really 
fohdiy  refuted,  fuch  thaH/??^  was  a  fmncr,  as  hereafter  appears.  For 
indeed,  if  this  argument  hold,  it  might  be  ftretched 
to  that  length,  as  to  become  very  pleaiing  to  wicked 
men  that  love  to  abide  in  their  fins  ;  for  if  we  be 
made  righteous  as  Chrijl  was  made  a  /inner,  merely 
by  imputation  ;  then  as  there  was  no  fin,  not  in  the  leaji 
in  Chriji,  fo  it  would  folio v/,  that  there  needed  no 
more  righteoufnefs,  no  more  hclinefs,  no  more  inward 
fan5iif  cation  in  us,  than  there  was  fin  in  him.  So 
then,  by  his  \J)eing  made  fin  for  US']  muft  be  under- 
flood  his  fuiFering  for  our  hns,  that  we  might  be 
made  partakers  of  the  grace  purchafed  by  him  ;  by 
the  workings  whereof  we  are  made  the  righteoufnefs 
of  God  in  him.  For  that  the  apoftle  underftood  here 
a  being  made  really  righteous,  andnotmerely  a  be- 
ing reputed  fuch,  appears  by  what  follows,  feeing 
mver.  i^,  15,  16.  of  the  following  chapter,  he  ar- 
gues largely  againft  a.ny  {\ippo£cd  agreement  of  light 
and  darknefs,  righteoufnefs  and  unrighteoufnefs  ;  which 
muft  needs  be  admitted,  if  men  are  to  be  reckoned 
ingrafted  in  Chrift,  and  real  members  of  him,  mere- 
ly by  an  imputative  righteoufnefs,  wholly  without 
them,  while  they  themfelves  are  a6i:ually  unrighte- 
ous. And  indeed  it  may  be  thought  ftrange,  how 
fome  men  have  made  this  fo  fundamental  an  ar- 
ticle of  their  f?ath,  which  is  fo  contrar}'  to  the  whole 
ftrain  of  the  gofpel :  a  thing  which  Chrift  in  none 
of  all  hisfermons  and  gracious  fpeeches  ever  willed 
any  to  rely  upon  ;  always  recommending  to  us 
works,  as  inftrumental  in  our  juftification.  And 
the  more  it  is  to  be  admired  at  becaufe  that  fcn- 
tence  or  term  (fo  frequently  in  their  mouths,  and 


N.  0/  JUSTIFIC.^TIOI-T.  215 

fo  often  prefTed  by  them,  as  the  very  hafis  of  then- 
hope  and  conMdence)  to  wit,    The  imputed  righte- 
oufnejs  of  Cbrift,  is  not  be  found  in   all  the  bible,  "^^^^^i 
at  leaft  as  to  my  obfervation.     Thus  have  I  paffed  neis  notfomid 
through  the   fir  ft  part,   and  that  the  more  briefly, '"'' 
becaufe  many,  who  aifert  thhji'JIifi cation  by  bare 
imputation,  do  neverthelefs  confcfs,  that  even  the 
ele«il   are   not  juflified  until  they  be   converted  ; 
that  is,  not  until  this  imputative   juftification  be 
applied  to  them  by  the  Spirit. 

§.  VII.  1  come  then  to  the  fecond   thing  pro-Pofit.  I. 
pofed  by  me,  which  is ;   That  it  is  by  this  inward  g   ^■.^^^■^,^ 
birth,  or  Chrijl  formed  within,  that  we  are  (fo  to  formed  within 
fpeak)  formally  jftified  in  the  fight   of  God.     I  fup- ^'^'*'^-'" 
pofe  I  have   faid  enough  already  to  demonftrate 
how  much  we  afcribe  to  the  death  Tiud  fuffcrings  of 
Chrifl,  as  that  whereby  fatisfa<ftion  is  made  to  the 
juilice  of  God,    remillion    of  lins   obtained,    and 
this^rjc^  and/d-^"^  purchafed,   by  and  from  which 
this  birth  proceeds.    The  thing  now  to  be  proved 
is,   'That  by  Cbrijl  Jeff  s  formed  in  us,  we  are  juflified, 
or  made  jujl.     Let  it  be  remarked,  I  ufe  juflification 
in  this  fenfe  upon  this  occafion. 

Firft  then,  i  prove  this  by  that  of  the  apoftle  Proof  I. 
Paul,    I    Cor.   vi.    11.  And  Juch  were  Jome  of  you  ; 
but  ye  are  wafhed,   but  ye  are  Jan^ified^  but  ye  are 
juftijied  in  the  name  of  the  Lord  J  ejus,  and  by  the  juflified,  i.  e. 
spirit  of  our  God.     Firft,  This  [^jujlifiedl^  here  un-|:.X-iit„ot 
derftood,  muft  needs  be  a  being  really  madejuft,  and  by  imputation. 
not  a  being  merely  imputed  Juch  ;  elle  \_Jan^ijicd\  and 
[wafoed~]   might   be  reputed   a  being  efieemed  fo, 
and  not  a  being  really  fo  ;   and  then  it  quite  over- 
turns the  whole  intent  of  the  context.     For  the 
apoftle   Ihewing    them    in   the   preceding    vcrj^s 
how  the  unrighteous  cannot  inherit  the  kingdom  of 
God,   and  defcending  to  the  £c\tv2.\  fpecies  of  wick- 
ednefs,  fubfumes.   That  they  were Jometimes  Juch ,  but 
now  are  not  any  more  Juch.     Wherefore,  as  they  arc 
now  waped  and  Janclijied,    fo   are  they  jujl'fied : 


2i6  PROPOSITION      VII. 

for  \^  t\\\s  jujiification  were  not  real,  then  it  might 
be  alleged  that  the  Corinthians  had  not  forfaken 
thefe  evils  ;  but,  though  they  ftill  continued  in 
them,  were  notwithftandingy^/^V*:/  ;  which  as  in 
itielf  it  is  moll:  ablurd,  fo  it  very  clearly  overturn- 
eth  the  very  import  and  intent  of  the  place  :  as  if 
the  Corinthians  turning  Chrijiians  had  not  wrought 
any  real  change  in  them,  but  had  only  been  a 
belief  of  fome  barren  notions,  which  had  wrought 
no  alteration  in  their  affections,  will,  or  manner 
of  life.  For  my  own  part,  I  neither  fee  any 
thing,  nor  could  ever  yet  hear  or  read  any  thing, 
that  v/ith  any  colour  of  reafon  did  evince  \_j:ifti- 
fied^  in  this  place  to  be  underftood  any  other 
ways  than  in  its  own  proper  and  genuine  inter- 
The  derivation  prctation  of  being  made  jujl.  Knd  for  the  more 
j|,fti{y  ^o°nfi-  clear  underftanding  hereof,  let  it  be  confidered, 
dtrcd,  &c.  that  this  word  [^jujiify~\  is  derived  either  from 
the  fubftantivey«/?zV^,  or  the  adjei^live  y'////;  both 
which  words  import  the  Juhftantive^  that  true 
and  real  virtue  in  the  Joul,  as  it  is  in  itfelf  ;  to 
wit,  it  fignilies  really,  and  noX  Juppofitively,  that 
excellent  quality  exprelTed  and  underftood  among 
men  by  the  word  \_ji'ftice  ;~\  and  the  adjective 
\^juji'\  as  applied,  fignifies  a  man  or  woman  who 
isjujiy  that  is,  in  whom  this  quality  oi  jujiice  is 
ftated  :  for  it  would  not  only  be  great  impro- 
priety, but  alfo  manifeft  falfity,  to  call  a  man 
jufi,  incYcly  hy  Jiippofition ;  efpecially  if  he  were 
really  unjuji.  Now  this  word  \_jiijiify~]  formed 
from  jiijiice  or  jitji,  doth  beyond  all  queftion 
fignify  a  making  j'lft ;  it  being  nothing  elfe  but 
a  compofition  of  the  verb  facio,  and  the  adjec- 
tive y:^;/^,  which  is  nothing  elfe  than  thus,  jujli^ 
fico,  i.  e.  jujium  facial  make  juft ;  and  [jujiijied^ 
of  jujlus  and  Jio,  as  jujiusfo,  I  become  juft,  and 
jiijiijicatiis,  i.  e.  juft  us  f aulas,  I  am  made  juft. 
Thus  alfo  is  it  with  verbs  of  this  kind,  as  Janc- 
tijicoy    from  Jan 51  us,  lioly,   and  facto  ;    honorifcOy 


Of  Justification.  217 

from  honour  and  facio ;  Jacrifico  from  Jacer  and 
facio :  all  which  are  ftill  underftood  of  the  fubjeft 
really  and  truly  endued  with  that  virtue  and  qua- 
lity from  which  the  \erb  is  derived.  Therefore,  as  juaififd  none 
none  are  faid  to  h& Janmfied  that  are  really  unholy,  ^^^J^^^^^'^Z 
while  they  arc  fuch  ;  fo  neither  can  any  be  truly  unjuft. 
faid  to  bcjiijiijied^  while  they  a«Slually  remain  i/^////?. 
Only  this  \cvh  jujiify  hath,  in  a  metaphorical  and 
figurative  fenfe,  been  otherwife  taken,  to  wit,  in  a 
law  fenfe  ;  as  when  a  man  really  guilty  of  a  crime 
is  freed  from  the  punirtiment  of  his  fm,  he  is  faid 
to  be  jujiified ;  that  is,  put  in  the  place  as  if  he 
WQT^  jiijl.  For  this  ufe  of  the  word  hath  proceeded 
from  that  true  fuppofition,  That  none  ought  to  be 
acquitted,  but  the  innocent.  Hence  alfo  that  manner 
of  fpeaking,  /  voill  junify  Ji^ch  a  man,  or  I  will  juf- 
tify  this  or  that,  is  ufed  fi'om  the  fuppofition  that 
the  perfon  and  thing  is  really  juflifiable  :  and  where 
there  is  an  error  and  abufe  in  the  matter,  fo  far 
there  is  alfo  in  the  exprellion. 

This  is   fo  manifeft  and  apparent,  that  Paricus,  Parous  de 
a  chief  Proteftant,  and  a  Cahiniji  alfo  in  his  opi-  J"ft- cont. 
nion,   acknowledges  this  ;   "  We  never  at  anytime  c. 7.  pi 469. 
*'  faid,"  faith  he,  *'  nor  thought,  that  the  righte- 
"  oufnefs  of  Chrift  was  imputed  to   us,   that  by 
"  him  we  fliould  be  named  formally  jufl,   and  not 
**  be  fo,   as  we  have  divers  times  already  fliewed  ; 
"  for  that  would  no  lefs  foundly  fight  with  right 
"  rcafon,  than  if  a  guilty  man  abfolved  in  judgment 
**  flioidd  fay,  that  he  himfelf  wdiS  formally  juji  by 
*'  the  clemency  of  the  judge  granting  him  his  life." 
Now  is  it  not  ftrange,  that  men  fhould  be  fo  facile 
in  a  matter  of  fo  great  concernment,   as  to  build 
the  ftrefs  of  their  acceptance  with  God   upon  a 
mere  borrowed  and  metaphorical  fignification,  to 
the   excluding,   or  at  lead  eileeming  that  not  ne-  iioiin»fs  rt- 
celfary,  without  which  the  fcripture  iaith  cxprefly,  [^^""'''o'ojf''''^' 
No  man  JJjall  ever  fee  God  ?  For  if  holinefs  be  re-woiksai?. 
t]uif!te  and  neceffary,   of  which  tliis  is  faid,  then 


2i8  PROPOSITION     Vir. 

mufl  7God  works  alfo  ;  unlefs  onr  adverfaries  can 
Ihew  us  an  holy  man  without  good  works.     But, 
moreover,  \_j^ijiified']  in  this  figurative  fenfe  is  ufed 
for  approved ;  and  indeed  for  the  moft  part,  if  not 
always  infcripture,  when  the  word  \_j'ijiify~\  is  ufed, 
it  is  taken  in  the  worft  part ;  that  is,  that  as  the 
w^e  of  the  word  that  way  is  an  ufurpation,  fo  it  is 
ipoken   of  fuch  as  ufurp  the  thing  to  themfelves, 
while  it  properly  doth  not  belong  unto  them  ;  as 
will  appear  to  thofe  that  will  be  at  the  pains  to 
examine  thefe  places.  Exod.  xxiii.  7.  Job  ix.  20.  Sc 
xxvii.  5.  Prcv.  xvii.   15.  Jfai.  v.  23.  Jer.  iii.    11. 
Ezek.  xvi.  51,  52.  Luke  x.   29.  tK:  xvi.  15.  which 
are  all  fpoken  of  men  ji'Jtifyifig  the  wicked^  or  of 
wicked  men  jufiifying  themjelves  ;  that  is,  approving 
themfelves  in  their  wickednefs.  If  it  be  at  any  time 
in  this  fignification  taken  in  good  part,   it  is  very 
feldom,  and  that  fo  obvious  and  plain  by  the  con- 
text, as  leaves  no  fcruple.     But  the  queftion  is  not 
fo  much  of  the  ufe  of  the  word,  where  it  is  pafiingly 
or  occafionally  ufed,  as  v/here  the  very  dodtrine  of 
jujliji cation  v^  handled.     Where  indeed  to  mii'lake 
it,  viz.  in  its  proper  place,  fo  as  to  content  our- 
felves  with  an  imaginary  jujtijication ,  while  God  re- 
quires a   real,  is  of  mofc  dangerous  confequence. 
For  the  difquifition  of  which  let  it  be  confidered, 
that  in  all  thefe  places  to  the  Romans,   Corinthians , 
Galatians,  and  elfewhere,  where  the  apofhle  handles 
this  theme,  the  word  may  be  taken  in  its  own  pro- 
per fignification  without  any  abfurdity.  As,  where 
it  is  often  afferted  in  the  above-mentioned  epiftles 
Tuftififd,  in     to  the  Romans  and  Galatians,  That  a  man  cannot  be 
its  proper  fig-  njliijicd  bv  the  lazv  of  Mofes,  nor  by  the  works  of  the 
law  ;  there  is  no   ablurdity  nor  danger  in  under- 
ftandingit  according  to  its  own  proper  fignification, 
to  wit,  that  a  man  cannot  be  made  jujl  by  the  law 
of  Alojes  ;  feeing  this  fo  well  agrees  with  that  fay- 
ing of  the  fame  apoftle.  That  the  law  makes  noihing 
perfect.     And  alfo  where  it  is  faid,   We  are  jujiified 


0/JuSTIFICATIOK.  221 

by  faith ^  it  may  be  very  well  underftood  of  being 
made  jufi  ;  feeing  it  is  alfo  faid,  T\i2X  faith  purifies 
the  heart  ;  and  no  doubt  the  pure  in  heart  are  juft  ; 
ixnd  the  jufl  live  by  faith.  Again,  where  it  i3  faid, 
IVe  are  juftified  by  grace ^  we  are  ji'fiijied  by  Chrifi ^ 
we  are  jiifiijied  by  the  Spirit  ;  it  is  no  ways  abllird 
to  underlland  it  of  being  made  jufi,  feeing  by  his 
fpirit  and  grace  he  doth  make  men  jufi.  But  to 
underfliand  it  univerfally  the  otiier  way,  merely  for 
acceptance  and  imputation,  would  infer  great  abfur- 
dities,  as  may  be  proved  at  large  ;  but  becaufe  I 
judged  it  would  be  acknowledged,  I  forbear  at 
prefent  for  brevity's  fake.  But  further,  in  the  mofl 
weighty  places  v/here  this  word  jifii.y  is  ufed  in 
fcripture,  with  au  immediate  relation  to  the  doc- 
trine o^j'.ijiification^  our  adverfaries  mu(t  needs  ac-  jnftification 
knowledge  it  to  be  underftood  oi  making  jifl,  and  |)fo" -'^Jt^  ^  "'^'^* 
not  barely  in  the  legal  acceptation  :  as  firit,  in  that 
of  I  Cor.  vi.  II,  But  ye  are  wafhed,  but  ye  arejanc- 
tified,  but  ye  are  juftified,  as  I  before  have  proved  ; 
which  alfo  many  Froteftants  are  forced  to  acknow- 
Icdp-e.   "■  Neither  diffide  we,"  faith  Tijyfun,  "  be- '^^^y''"^  Difp. 

cauie  or  the  molt  great  andlrrict  connexion,  that  3. 
^'  jufcification  doth  fometimes  feem  alfo  to  compre- 
'^  henQl  /an^/fication  as  a  confequeuce,  as  in  Rom. 
"■  viii.  30.  Tit.  iii.  7.  i  Cor.  vi.  11.  /hidfuch  Jome- 
'"'■  tir.ies  were  ye,  but  ye  are  wafjed,  Sec.'*  Zanchius,  7.2ucKms.\n  c. 
having  fpoken  concerning  this  fenfe  of  juftification,  I' ^  |'j|,  ^p^* 
adds,  faying  ;  **  There  is  another  fignifcation  of  Juft. 
the  "  word,  viz.  for  a  man  from  Unjifi  to  be  made 
''  jufl,c\Q.n  as  fanolified  {igniiie5  from  unholy  to  be 
"  made  holy  :  in  which  fignificationthe  apoftle  faid, 
' '  in  the  place  above-cited ,  Andjuch  ^verejcme  of  you, 
"  c^c.  that  is,  of  nncleanye  are  made  holy,  and  of 
'*  unJLift  ye  are  made  juft  by  the  Holy  .Spirit,  for 
"  Chrift's  fake,  in   whom  ye  have  believed.    Of 
**  this  ligniiication  is  that,  [le~o.  xxii.    1 1 .  Let  him 
"  that  is  juft,  be  juft  ft  ill ;  that  is,  really  from  ynil 
"  become  more   juft,   even  as  from  unjuft  he  be- 

1"  f 


C20  PROPOSITION       VII. 

''  came  juft.     And  according  to  this  fignification 
"  the  Falbers,  and  efpecially  y^//^////'/^^,  haveinter- 
II.  Bulling.      ct  pretedthis  word/'  Thus  far  he.    H.  Bnllinger, 
en  the  fame  place,  i  Ccr.  vi.  fpeakcth  thus  ;  *'  By 
*'  divers  words,"  faith  he,  "  theapoftlefignificGthe 
''  fame  thing,  when  he  faith,  Te  are  wajhed,  ye  are 
"  Janofifiedy  ye  are  jujiified." 
Proof.  II.      Secondly,  In  that  excellent  faying  of  the  apoftle, 
fo  much  obferved.  Rom.  viii.  30.    Whom  he  called, 
them  he  alfo  jujlified,  and  whom  he  jt'jlijied,  them  he 
aljo  glorified :  this  is  commonly  called  the  golden 
chain^  as  being  acknowledged  to  comprehend  the 
method  and  order  of  falvation.    And  therefore,  if 
{jujlified'\  were  not  underftood  here  in  its  proper 
fignification  of  being  madejujl,  fanftification  would 
be   excluded   out  of  this   chain.     And  truly  it  is 
very  worthy  of  obfervation,  that  the  apoftle,    in 
this  fuccinft  and  compendious  account,  makes  the 
word  [_jiijiified^  to  comprehend  all  betwixt  calling 
and  glorifying ;  thereby  clearly   infmuating,  that 
Rigiiteoufuefs    the  being  really  righteous  is  that  only  medium  by 
umby^whidi'  '^^^"^ich  from  our  calling  we  pafs  to  glorification. 
fromourcaiiing  Almoft   all  do   acknowledge  the  word  to   be  fo 
nficrtlo^n!'' ^  °'  taken  in  this  place  ;  and  not  only  fo,  but  mod  of 
thofe  who  oppofe  are  forced  to  acknowledge,  that 
as  this  is  the   moft  proper,  fo  the  moft  common 
fignification  of  it  :  thus  divers  famous  Prot  eft  ants 
D.  Cham.       ackuov/ledge .   '*  VVe  are  not,"  faith  D.  C6^»7/>r///, 
Sana'.T.  10.     "  fuch  impertinent  elleemcrs  of  words,   as  to  be 
P-  '•  "  ignorant,  nor  yet  fuch  importunate  fophifts,   as 

"  to  deny  that  the  words  juftificatlon  sc^di  fanclifi,- 
'*  cation  do  infer  one  another  ;  yea,  we  know  that 
*'  the  faints  are  chiefly  for  this  reafon  fo  called,  be- 
' '  caufe  that  in  Chrifl  they  have  received  remillion 
"  of  fins  :  and  we  read  in  the  revelations,  Let  him 
' '  that  isjufty  be  juft  fill  ;  which  cannot  be  imder- 
**  flood,  except  of  the  fruit  of  inherent  righteouf- 
**  nefs.  Nor  do  we  deny,  but  perhaps  in  other 
''  places  they  may  be  promifcuoully  taken,  efpe- 


0/ Justification.  221 

*  cially  by  the  Fathers.'*     **  I  take/'  faith  Beza,  Bezainc. a.ad 
'  the  name  ol juftijication  largely,  fo  as  it  compre-  Tu.  ver.  7. 

'  hends  whatibcver  we  acquire  from  Chrifl:,  as  well 
'  by  imputation,  as  by  the  efficacy  of  the  Spirit  in 

*  lancTiifying  us.     So  likewife  is  the  word  jujli- 

'  ficalion  taken,  Rom.  viii.  30."   Mehn£fhon  faith,  Mdana.  in  a- 
'*Thattobejall:ifiedbyfaith,fignifies  in  fcripture  p"^-  Conf- aug. 
'  not  only  to  be  pronounced  jull,  but  alfo  of  un- 
'  righteous  to   be   made  righteous."     Alfo  fome 
z\Viti  P  rot  eft  ants  ^  though  not  ib  clearly,  yet  in  part, 
hinted  at  our  doftrine,  whereby  we  afcribe  unto 
the  death  of  Ckr'ift  remilTion  of  fms,  and  the  work 
of  judification  unto  the  grace  of  the  Spirit  acquired 
by  his  death.     Mar tinus  Borons,    explaining  that  Rorrus.in 
place  of  the  apoflle,  Rem.  iv.  25.     Who  was  given  cSidit' Abu- 
for  our  fins  y  and  roje  again  for  our  juftification,  faith  :  ii^m  Dco,  p. 
'■  There  are  two  things  beheld  in  Chrifl:,  which  are  '  '' 
'  necelfary  toour  juftification;  the  one  is  his  death, 

*  the  other  is  his  arifnig  from  the  dead.  By  his 
'  death,  the  fms  of  this  world  behoved  to  be  ex- 
'  plated  :  by  his  rifing  from  the  dead,  it  pleafed 
'  the  fame  goodnefs  of  God  to  give  the  Holy  Spirit, 
'  whereby  both  the  gofpel  is  believed,   and  the 

*  righteoufnefs,  lofl:  by  the  fault  of  the  firfl:  Adam, 
'  is  rcfcored."    x\nd  afterwards  he  faith  ;   "  The 

*  apofl:le  exprefleth  both  parts  in  thefe  words,  Who 

*  "JD  as  given  for  our  fins,  <!kz.  In  his  death  is  be- 
'  held  the  fatisfaftion  for  fm  ;  in  his  refurredion, 

*  the  gift  of  the  Holy  Spirit,  by  which  our  jufH- 

*  fication  is  perfe<^ted."  And  again,  the  fame  man 

faith  elfewhcre  ;    "  Both  thefe  kinds  of  rip;htcouf- i^'^"'''  ''^  3- 

r  ^1  r-  •  \.      ■    nr        .  '    y  Re",  cap.  q.  v. 

neis  aretheretore  contamed  mjuftijicattony  neither  4.  p.  681. 
can  the  one  be  feparate  from  the  other.    So  that 
in  the  definition  o^i  jiftificatieny  the  merit  of  the 
blood  of  Chriit  is  included,  both  with  the  re- 
miflion  of  fms,  and  with  the   gift  of  tlic  Holy 
vSpirit  of  juftification  and  regeneration."    Afor- B"""""')  i" 
tinus  Bucerus  faith  ;   *'  Seeing  by  one  fm  oi  Adarn  ^z^[^',^^ 
*'  the  world  was  loft,  the  grace  of  Chrill  hath  not 


222 


PROPOSITION     VII. 


Righteournefs  a 
conformity  to 
the  imageof  the 
firft  bc:ottcn. 


W.  Forbes  in 
Conlidcr    Mo- 
cielhde  fuil.lib 
3.  Sea.  8. 


How  God  jufti- 
fies  the  wicked. 


only  abolifliecl  that  one  fin, and  death  which  came 
by  it;  but  hath  together  taken  away  thofe  infinite 
fins,  and  alfo  led  into  full  juftification  as  many 
as  are  of  Chrift  ;  fo  that  God  now  not  only  re- 
mits unto  them  Aam's  fm,  and  their  own,  but 
alio  gives  them  therewith  the   Spirit  of  a  folid 
and  perfevH:  righteoufnefs,  which  renders  us  con- 
form unto  the  image  of  the  firft  begotten."   And 
upon  thefe  words  \_by  Jefiis  Chrijl~\  he  faith  ;  '  *  We 
always  judge  that  the  whole  benefit  of  Chrift 
tends  to  this,  that  we  might  be  ftrong  through 
the  gift  of  righteoufnefs,  being  rightly  and  or- 
derly adorned  with  all  virtue,  that  is,  reftored  to 
the  image  of  God."    And  laftly,  William  Forbes 
our    countryman,    bifhop    of    Edinburgh,    faith  ; 
Whenfoeverthe  fcripture  makes  mention  of  the 
juftification  before  God,  as  fpeaketh  Paul,  and 
from  him  (befides  others)  Augnftine,  it  appears 
that  the  word   \']ujlify^   necefTarily  fignifies  not 
only  to  pronounce  juft  in  a  law  fenfe,   but  alfo 
really  and  inherently  to  make  juft  j  becanfe  that 
God  doth  juftify  a  wicked  man  otherwife  than 
earthly  judges.  For  he,  when  hejuftifies  a  wicked 
or  unjuft  man,   doth  indeed  pronounce  him  as 
thefe  alfo  do  ;  but  by  pronouncing  him  jult,  be- 
caufe  his  judgment  is  according  to  truth,  he  alfo 
makes  him  really  of  unjuft  to  become  juft."  And 
again,  the  fame  man,  upon  the  fame  occafion,  an- 
fweringthe  more  rigid  Protefiants,  who  fay.  That 
God  firjl  ju  PA  fies,  and  then  makes  jujl  ;    he    adds  : 
'  But  let  them  have  a  care,  left  by  too  great  and 
'  empty  fubtilty,  unknown  both  to  the  fcriptures 
'  and  the  fathers,  they  leflen  and  diminifti  the 

*  weight  and  dignity  of  fo  great  and  divine  a  be- 
'  nefit,  fo  much  celebrated  mthe  fcripture,  to  wit, 

*  jufiijication  of  tlie  wdcked.     For  if  to  the  formal 
'  reafon   of  jujtif.cativn   of  the  ungodly  doth  not 

*  at  all  beloDghh  jujlification  (fo  to  fpeak)  i.e.  his 
'  being  made  righteous,  then  in  the  juftification 


0/  Ju  STIFICATIOK.  223 

of  a  Tinner,    altho'  he  be  juflified,  yet  the  flain 
of  fin  is  not  taken  away,   but  remains  the  lame 
in  his  foul  as  before  juftification  :   and  fo,   not- 
withflanding  the  benefit  of  juftification,  he  re- 
mains as  before,  unjuft:  and  a  finner  ;  and  nothing- 
is  taken  away,  but  the  guilt  and  obligation   to 
pain,  and  the  offence  and  enmity  of  God  thro' 
non-imputation.     But  both  the  fcriptures  and 
fathers   do   affirm,  that  in  the  jujlijicaiion  of  a 
(inner,  their  fins  are  not  only  remitted,  forgiven, 
covered,  not  imputed,  but  alio  taken av/ay,  blot- 
ted out,  cleanfed,  wafned,  purged,  and  very  far 
removed  from  us,  as  appears  from  many  places 
of  the  holy  fcriptures."   'V\\t  fame  Forbes  fliews 
us  at  length,    in  the  following  chapter,  That  this 
v^^as  the  confeffed  judgment  of  the  fathers,  out  of 
the  writings  of  thofe  who  hold  the  contrary  opini- 
.:)n  ;  fome  whereof,  out  of  him,  I  fliall  note.  As  firft:,  q^^^.  -^^^^ 
Calvin  (c\\\hy   *'  That  the  ludgmcut  of  ^^ugii/lif^e,  or'-  3-  c-  "• 
'  at  leafihis  manner  of  fpeaking,  is  not  throughout  ^  '  '^* 
'  to  be  received  ;  who  altho'  he  took  from  man  all 
'  praife  of  righteoulhefs,   and  alcribed  all  to  the 
'  grace  of  God,  yet  he  refers  grace  to  far;ftificati- 
'  on,  by  which  we  are  regenerate  thro'  the  .Spirit 
'  unto  newnefs  of  life."  Cbemnilii'.s  faith  That  they  chemmt.  in. 
'  do  not  deny,  but  the  fathers  take  the  v.'ord  from  xriTde  juft 
'  \_jujiify~\  for  reneiving,  by  which  wor.ks  of  righte-  p-  129. 
'  oufnefs  are  wrought  in  us  by  the  Spirit."     And 
.  130.  "I  am  not  ignorant,  that  the  fathers  indeed 
'  often  ufe  the  word  \_jiijiify']  in  this  fignification. 
'  to  wit,  of  making  jujl.''    Zanchiiis  faith,    '*  That  Zanchius 
'  the  fathers,   and  chiefly  Aiigujlir.e,  interpret  the  J'^^-  =-,'^  ^^• 
'  word  S^}uftify'\  according  to  this  fignification,  to  juii.  xhei.  13. 
'  wit,  of  making  juji  ;  fo  that,  according  to  them,  to 
'  he.jujlified  was  no  other  than  of  iinjiiji  to  be  made 
'  ji'Jl,  thro'  the  grace  of  God  for  Chriff ."  He  men- 
tioneth  more,  but  this  may  ihffice  to  our  purpofc. 

§.  VIII.  Having  thus  fufficiently  proved,  that  by  AfTer.  I. 
jujlijication  is  to  be  underlfood  a  really  being  made 


224 


PROPOSITION     VII. 


inal  caufe  of 
man's  j  lift 


Proof  I. 


righteous,  I  do  boldly  affirm,  and  that  not  only 
from  a  notional  knowledge,  but  from  a  real,  inward, 
chnft  revealed  experimental  fesUng  of  the  thing,  That  the  immediate y 
^thtlonTot^'^  »^^r^^',  or  formal  caufe  (if  we  muit  in  condefcen- 
man,  is  the  for-  dcncc  to  fomc  ufc  thls  word)  of  a  man's  juftifica- 
tion  in  the  fight  of  God,  is,  the  revelation  of  Jefiis 
Chrifl  in  the  foul,  changing,  altering,  and  renewing 
the  mind,  by  whom  (even  the  author  of  this  in- 
ward work)  thus  formed  and  revealed,  we  are  tru- 
ly juftified  and  accepted  in  the  fight  of  God.  For  it 
is  as  we  are  thus  covered  and  clothed  with  him,  in 
whom  the  Father  is  always  well  pleafed,  that  we 
may  draw  near  to  God,  and  (land  with  confidence 
before  his  throne,  being  purged  by  the  hloodoffefus 
inwardly  poured  into  our  fouls,  and  clothed  with  his 
life  and  righteoufnefs  therein  revealed.  And  this  is 
that  order  and  method  of  falvation  held  forth  by 
the  apoftle  in  that  divine  faying,  Rom.  v.  lo.  For 
if  when  we  were  enemies,  we  were  reconciled  to  God 
by  the  death  of  his  Son  ;  much  mcre^  being  reconciled ^ 
zvefhallbefavedbyhislife.  For  the  apoftle  firft 
holding  forth  the  reconciliation  wrought  by  the 
death  of  Chrift,  wherein  God  is  near  to  receive  and 
redeem  man,  holds  iortXihis  falvation  3.1)6.  j'/f  if  ca- 
tion to  be  by  the  life  ofjefus.  Now,  that  this  life 
is  an  inward,  fpiritual  thing  revealed  in  the  foul, 
whereby  it  is  1  enewed  and  brought  forth  out  of 
death,  where  it  naturally  has  been  by  the  fall,  and 
fo  quickened  and  made  alive  unto  God,  the  fame 
apoftle  fhews,  Eph.  ii.  5.  Even  when  we  were  dead 
in  fins  and  trefpafj'es,  he  hath  quickened  us  together  in 
Chrifi  (by  whofe  grace  ye  arefaved)  and  hath  raifed 
us  up  together.  Now  this  none  will  deny  to  be  the 
inward  work  of  renovation,  and  therefore  the  apo- 
ftle gives  that  reafon  of  their  htmgfaved  by  grace  ; 
which  is  the  inward  virtue  and  power  of  Chrift  in 
the  foul  :  but  of  this  place  more  hereafter.  Of  the 
revelation  of  this  inward  life  the  apoftle  alfo  fpeak- 
cth,  2  Cor.  iv.  10.    'That  the  life  alfo  ofjefus  mighi 


0/ Justification.  225' 

he  made  man'ifejl  in  our  body  ;  and  ver.  1 1 .  That  the 
life  alfo  of  fejus  might  be  made  manifejt  in  our  mortal 
flejfj.  Now  this  inward  life  ofjefus  is  that  whereby, 
as  is  before  oblerved,  he  Taid,  ws  are  faved. 

Secondly,  'That  it  is  by  this  revelation  of  Jefi^s  Proof  II. 
Cbrijl,  and  the  new  creation  in  us,  that  we  are  j'fti  - 
fled,  doth  evidently  appear  from  that  excellent  lay- 
ing of  the  apoltle  included  in  the  propofition  itfeif, 
Tit.  iii.  5.  Jccordiug  to  his  mercy  he  hath  faved  us, 
by  the  wufuing  of  regeneration,  and  renewi'ig  of  the 
Holy  Ghoji,  Sec.  Now  that  whereby  we  are  faved, 
that  we  are  aU'o  no  doubt  juilified  by  ;  which 
words  are  in  this  refpe(i  fynonymous.     Here  the  The  immediate 

apoftle  clearly  afcribes  the  immediate  caufe  of  hif.  "ufe  of  juftlfi- 
■' ^        .  -^    .      ,  J         cation,  IS  the 
tification  to   this   inward  work   of  regeneration,  inwaid  work 

which  is  Je/usChnJl  revealed  in  the  foul,  as  being  that  °'"^s*""^^'°"' 
which  formally  Hates  us  in  a  capacity  of  being  re- 
conciled with  God;  the  wafliing  of  regeneration 
being  tiiat  inward  power  and  virtue,  whereby  the 
foul  is  cleanfed,  and  clothed  with  the  righteoufnefs 
of  Chrifl,  fo  as  to  be  made  fit  to  appear  before  God. 
Thirdly,   This  dodrine  is  manifeft  from  2  Cor, 
xiii.  5".  Examine  your  own/elves,  whether  ye  be  in  />&^  Proof  III. 
faith  ;  prove  your  ownf elves  ;  know  ye  not  your  own- 
f elves,  how  that  Jefus  Chrijt  is  in  you,  except  ye  he 
reprobates  f   Firft,  It  appears  here  how  earnefl  the 
apoftle  was  that  they  fiiould  know  Chrift  in  them  ; 
fo  that  he  prcffes  this  exhortation  upon  them,  and 
inculcates  it  tliree  times.  Secondly,  He  makes  the  The  caufe  of 
caufc  of  reprobation,  or  not-iuftification,  the  want  ';'=P'.'l''2"o"'  '* 

r-    /  •  n  11  11  Chiilt  not 

of  Chrilt  tlius  revealed  and  known  in  the  foul  :  known  by  in- 
whereby  it  necemirily  follows,  by  the  rule  of  f^«- ''''■^'"^^'^''''•^"• 
trartes,  where  the  parity  is  alike  (as  in  this  cafe, 
it  is  evident)  that  where  Chrift  is  inwardly  known, 
there  the  perfons  fubjefted  to  him  are  approved  and 
juftified.  For  there  can  be  nothing  more  plain  than 
this,  That  if  we  muft  know  (>hrift  in  us,  except  we 
be  reprobates,  or  unjuftified  perfons,  if  we  know 
him  /;/  ui ,  we  are  not  reprobates,  and  confequcntlv 


226  P  R  O  P  O  S  I  T  I  O  N     VII. 

juflified  ones.     Like  unto  this  is  that  other  faying 
of  the  fame  apoflle,  Gal.  iv.  19.  My  little  children, 
of  whom  I  travail  in  birth   again,   until  Chrift  he 
formed  in  you  ;  and  therefore  the  apoflle  terms  this, 
Chrift  within,  the  hope  of  glory ,  Col.  i.  27.  28.  Now 
that  which  is  the  hope  of  glory,  can  be  no  other  than 
that  which  we  immediately  and  moft  nearly  rely  upon 
for  our  juftitication,  and  that  whereby  we  are  real- 
ly and  truly  made  juft.    And  as  we  do  not  hereby 
cleny,  but  the  original  and  fundamental  caufe  of 
our  juftification  is  the  love  of  God  manifefted  in 
Chrift  by  his    thc  appearance  oi  Jefus  Chrift  in  the  flefh,  who  by 
ferings  has 0-'  h^s  life,  death,  fuiferings,  and  obedience,  made  a 
penedaway     way  for  our  reconciliation,  and  became  a  facrificc 
ciiatiou.  for  the  remiffion  of  fms  that  are  pafl,  and  purchafed 

unto  us  this  feed  and  grace,  from  which  this  birth 
arifes,  and  in  which  Jefus  Chrift  is  inwardly  receiv- 
ed, formed,  and  brought  forth  in  us,  in  his  own 
pure  and  holy  image  of  righteoufnefs,  by  which 
our  fouls  live  unto  God,  and  are  clothed  with 
him,  and  have  put  him  on,  even  as  the  fcripture 
fpeaks,  Eph.  iv.  23.  24.  Gal.  iii.  27.  we  ftand  juftifi- 
ed  and  faved  in  and  by  him,  and  by  his  fpirit  and 
grace,  Rom.  iii.  24.  i  Cor.  vi.  1 1  •  Tit.  iii.  7 .  So  a- 
gain,  reciprocally,  we  are  hereby  made  partakers  of 
the  fulnefs  of  his  merits,  and  his  cleanfing  blood  is 
near,  to  wafti  away  every  fm  and  infirmity,  and  to 
heal  all  our  backflidings,  as  often  as  we  turn  to- 
wards him  by  unfeigned  repentance,  and  become 
renewed  by  his  Spirit.  Thofe  then  that  find  him 
thus  raifed,  and  ruling  in  them,  have  a  true  ground 
of  hope  to  believe  that  they  are  juftified  by  his 
blood.  But  let  not  any  deceive  themfelves,  fo  as  to 
fofter  themfelves  in  a  vain  hope  and  confidence,  that 
by  the  death  and  fufferings  of  Chrift  they  are  juftifi- 
ed, fo  longasy/«  lies  at  their  door.  Gen.  iv.  7.  iniqui- 
ty prevails,  and  they  remain  yet  unrenewed  and  un- 
regenerate  ;  left  it  befaid  unto  them,  I  know  you  not. 
Let  that  faying  of  Chrift  be  remembered,  Not  every 


0/  JU  STIFICATION,  22^? 

one  thai  faith  Lord,  Lord,  /hall  enter^  hut  he  thai 
doth  the  will  of  my  father^  Mat.  vii.  21.  To  which 
let  thefe  excellent  layings  of  the  beloved  difciplc 
be  added  ;  Little  children^  let  no  man  deceive  you  ; 
he  that  doth  righteoufnefs  is  righteous^  even  as  he  is 
righteous.  He  that  commit teth  fin  is  cf  the  devil  \ 
hecaufe  if  our  heart  condemn  us,  God  is  greater  than 
our  heart  and  knoiveth  all  things ^  i  John  iii.  7.  Sc  20. 
Many  famous  Proteftants  bear  witnefs  to  this 
inward  juftiiication  by  Chrift  inwardly  revealed 
and  formed  in  man.  As  M.  Borh^us  :  "  In  the  i^orhsus  in 
*'  imputation,  faith  he,  wherein  Chrift  is  afcribcd  '^' '  ^''  ' 
*'  and  impnted  to  believers  for  righteoufnefs,  the 
"  merit  of  his  blood,  and  the  Holy  Ghoft  given 
*'  unto  us  by  virtue  of  his  merits,  are  equally  in- 
"  eluded.    And  fo  it  (hall  be  confefTed,  that  Chrift  TH^'-'f^in'oni" 

•     7  r      r  1 1    <-  1    •  •  r-         r-     ^'  lamous  PlO- 

''  IS  our  righteoufnefs,  as  well  from  his  merit,  fatil-  teftants  of  in- 

*'  faction,  andremiffion  of  fins  obtained  by   him,  ^^^'ffi^'^'^^'- 

"  as  from  the  gifts  of  the  Spirit  of  righteoufnefs, 

*'  And  if  we  do  this,  we  fliall  coniider  the  whole 

'*  Chrift  propofed  to  us  for  our  falvation,  and  not 

"  any  ftngle  part  of  him."  The  fame  man,  p.  169. 

**  In  our  juftiiication  then  Chrift  is  confidered,  who 

'*  breathes  and  lives  in  us,  to  wit,  by  his  Spirit 

*'  put  on  by  us  ;  concerning  which  putting  on,  the 

''  apoftle  faith,  Te  have  put  on  Chrijl.'*  And  again, 

p.  171.  "  We  endeavour  to  treat  in  juftiiication, 

"  not  of  part  of  Chrift,  but  him  wholly,  in  fo  far 

"  as  he  is  our  righteoufnefs  every  way."     And  a 

little  after  :    "  As  then  blcfted  Paul,  in  our  juftifi- 

*'  cation,  when  he  faith,  IVbom  he  jujlifed,  them  he 

"  glorified,   comprehends  all  things  which  pertain 

*'  to  our  being  reconciled  to  God  the  Father,  and 

*'  our  renewing,  which  fits  us  for  attaining  unto 

*'  g^o^y>   fuch  as  faith,  rigliteoufnefs,  Chrift,   and 

*'  the  gift  of  righteoufnefs  exhibited  by  him,whcre- 

'*  by  we  are  regenerated,    to  the  fulfilling  of  the 

* '  juftification  which  the  law  requires  ;  fo  we  alio 

**  will  have  all  things  comprehended  in  this  cauic. 

Go- 
9 


228 


PROPOSITION     VTI. 


'  which  are  contained  in  the  recovery  of  righteouf- 

*  nefs  and  innocency."  And  p.  i8i.  '*  The  form, 
'  faith  he,  of  our  juftification  is  the  divine  righte- 

*  oufnefs  itfelf,  by  which  we  are  formed  jult  and 
'  good.  Tnis  is  Jefns  Chrijl,  who  is  efleemed  our 
'  rigliteoLifnefs,  partly  from  the  forgivenefs  of  iins, 

*  and  partly  from  the  renewing  and  the  reftoring 

*  of  that  integrity,  whicli  was  loft  by  the  fault  of 

*  tlie  firft  Adam :  fo  that  this  new  and  heavenly 
'■  Adam  being  put  on  by  us,  of  which  the  apoflle 
'  faith,  Te  have  ■put  on  Chrijl,  ye  have  put  him  on, 
'  I  fay,  as  the  form,  fo  the  righte oufnefs,  wifdom, 
'  and  life   of  God."    So   alfo  affirmeth  Claudius. 

Alherius  Inuncunanus ,  fee  \nsOrat .  Apodi^ .  LauJaniiS 
ExcuJ.  1587.  Orat.  2..  p.  86,87.  Zuinglius  2.Ko^ 
in  his  epiftle  to  the  princes  oi  Germany ,  as  cited  by 
Himelius,  c.  7.  p.  60.  faith,  **  That  tiie  fanftifica- 
tion  of  the  Spirit  is  true  jullification,  which  alone 
fdffices  to juftify."  EJlius , upon  i  Cor.  vi.  11,  faith. 
Left  Chriftian  righteoufnefs  fhouldbe  thought  to 
confift  in  the  wafhing  alone,  that  is,  in  the  remif- 
fion  of  fins,  he  addeththe  other  degree  or  part, 
[but  ye  2.r^fan^ified~\  that  is,  ye  have  attained 
to  purity,  fo  that  ye  are  now  truly  holy  before 
God.  lL,aftly,  Expreffing  the  fum  of  the  benefit 
received  in  one  word,  which  includes  both  the 
parts,  But  ye  2lyc  jujiified  (the  apoftle  adds)  in 
the  name  of  the  Lord  Jejus  Chrift,  that  is,  by 
his  merits,  and  in  the  Spirit  of  our  God,  that  is, 
the  Holy  Spirit  proceeding  from  God,  and  com- 
municated to  us  by  Chrift."  And  laftly,  Richard 
Baxter  J  a  famous  Ejtglijh  preacher,  in  his  book 
called  Aphorijms  of  Jujtijication,  p.  80.  faith,  **  That 
fome  ignorant  wretches  gnafn  their  teeth  at  this 
docflrine,  as  if  it  were  fiat  Popery,  not  underftand- 
ing  the  nature  of  the  righteoufnefs  of  the  new 
covenant ;  which  is  all  outof  Chriftin  ourfelves, 
tho'  wrought  by  the  power  of  the  Spirit  of  Chrifl" 
in  us." 


0/ Justification.  229 

§ .  IX.  The  third  thing  propofed  to  be  confidered  Pof.  III. 

is,  concerning  the  neceffity  of  good  works  to  juftifica- 
tion.  I  luppofe  there  is  enough  faid  before  to  clear  us 
from  any  imputation  of  being  Popijh  in  this  matter. 

but  if  it  be  queried,   I'Vhether  we  have  not  Jaid^  Obicd:, 
or  will  not  affirm^  that  a  raan  is  iufiijied  by  works  ? 

I  anfwer  ;  I  hope  none  need,  neither  ought  to  Anfw. 
take  offence,  if  in  this  matter  we  ufe  the  plain  lan- 
guage of  the  holy  fcripture,  which  faith  expredy 
in  anfwer  hereunto,   James  Vi.   2^.  2''e  fee  then  bow  Thiix'/orVare. 
that  by  works  a  man  is  ju/iified,  and  not  by  faith  only.  j"uftification, 

I  (liall  not  offer  to  prove  the  truth  of  this  faying, 
fince  what  is  faid  in  this  chapter  by  the  apoitle  is 
fufhcient  to  convince  any  man  that  will  read  and 
believe  it  ;  I  fhall  only  from  this  derive  this  one 
argument. 

If  no  man  can  be  juflified  without  faith,   and  Arg. 
no  faith  be  living,  nor  yet  available  to  juftification 
without  works,  then  w^orks  are  neceffary  to  jujii- 
fication  : 

But  the  firft  is  true  ;  therefore  alfo  the  lafl. 

For  this  truth  is  fo  apparent  and  evident  in  the 
fcriptures,  that  for  the  proof  of  it  wc  might  tran- 
fcribe  moft  of  the  precepts  of  the  gofpel.  I  (hall 
inftance  a  few,  which  of  themfelves  do  fo  clearly 
affert  the  thing  in  queftion,  that  thev  need  no  com- 
mentary, nor  farther  demonftration.  And  then  I 
fhall  anfwer  the  objeftions  made  againfl  this,  which 
indeed  are  the  arguments  ufedforthe  contrary  opi- 
nion, Heb.  xii.  14.  IVithout  bolinefs  no  man  fhall  fee 
God,  Mat.  vii.  21.  Not  every  one  that  faith  unto  me.  ^°^  the  fayers, 

,  1        1  •         1  r    1  but  the  doers 

Lord,  Lcrdy  JhaU  enter  into  the  kingdom  of  heaven^  arebkffed. 
but  he  that  doth  the  will  of  my  Father  which  is  in 
heaven.  John  xiii.  7.  If  ye  know  theje  things,  happy 
are  ye  if  ye  do  them,  i  Cor.  vii.  19.  Circumafion  is 
nothing,  and  uncirciimcifion  is  nothing,  but  the  keeping 
of  the  commandments  of  God.  Rev.  xxii.  14.  BUJfed 
are  they  that  do  his  coramandments^  that  they  may  have 
right  to  the  tree  of  life^  and  r»iay  enter  in  through  the 


n' 


PROPOSITION     Vll. 


gates  into  the  city  :  and  many  more  that  might  be 
inftanced.     From  all  which  I  thus  argue  : 

Aro'.  If  thoie  only  can  enter  into  the  kingdom  that  do 

the  will  of  the  Father  ;  if  thofe  be  accounted  only 
the  zvije  builders  and  happy  that  do  the  fayings  of 
Chrifl  ;  if  no  obfervations  avail,  but  only  the  keep^ 
ing  of  the  commandments  ;  and  if  they  be  bleiled 
that  do  the  commandments,  and  thereby  have  right 
to  the  tree  of  life,  and  entrance  through  the  gates 
into  the  city  ;  then  works  are  abfolutely  necejfary  to 
falvation  ^wdjujlif  cation : 

But  the  lirft  is  true  ;   and  therefore  alfo  the  laft. 
The  confequence  oi'  the  antecedent  is  fo  clear  and 
evident,  that  I  think  no  man  of  found  reafon  will 
call  for  a  proof  of  it. 

Obj.    I .  §  •  X.  But  they  object,  'That  works  are  not  necef^ 

fary  to  jujiification  :  Firft,  becaufe  of  that  faying  of 

Chrijly  Luke  xvii.  lo.  When  ye  ftoall  have  done  all 

Ic^T^if^^^  /^^:  things  that  are  commanded  you,  Jay,  IVe  arc 
unprofitable ferv ants ,  Sec. 

Anfw.  Anfwer  ;  As  to  Gdd  we  are  indeed  unprofitable, 

nothing!  ^  foi'  1^^  ncedcth  nothing,  neither  can  we  add  any 
thing  unto  him  :  but  as  to  ourfelves,  we  are  not  un-* 
profitable  ;  elfe  it  might  be  faid,  that  it  is  not  pro- 
fitable for  a  man  to  keep  God's  commandments  ;  which 
is  moft  abfurd,  and  would  contradict  Chrifl's  doc-=- 
trine  throughout.  Doth  not  Chrifl,  Mat.  v.  through 
all  thofe  beatitudes,  pronounce  men  bleffed  for  their 
purity,  ioY  Xhe'iY  7neebiefs ,  for  their peaceciblenefs ,  Sec  ? 
And  is  not  then  that  for  which  Chrifl  pronounceth 

Tiiofe  that  had  jjicu  blcffed,  profitable  unto  them  ?  Moreover,  Mat. 

itnproved  their  ■>-»       i  y".i      •  n 

talents,  were  XXV.  2l.  2^.  Dotli  uot  Chrilt  prououuce  the  men 
failhfuffei'"'^  S<^^^  ^^^  /^///^////  fervants  that  improved  their  ta- 
vants.  lents  ?  Was  not  their  doing  of  that  then  profitable 

unto  them  ?  And  ver.  30.  it  is  faid  of  him  that  hid 
his  talent,  and  did  not  improve  it,  Cafi  ye  the  un- 
profitable Jervant  into  utter  darknefs.  If  then  not 
improving  of  the  talent  made  the  man  unprofitable, 
and  he  was  therefore  cafi  into  utter  darknefs,  it  will 


0/  JUSTIFlCATiOT.  i^j 

follow  by  the  rule  of  contraries ,  fo  far  at  leafl:  that 
the  improving  made  the  other  profitable  ;  feeing-, 
if  cm'  adverfaries  will  allow  us  to  believe  Chrifl's 
words,  this  is  made  a  reafon,  and  fo  at  leaft  a  caija 
inf-rumental  of  their  acceptance  ;  Well  done^  good 
and  faithful  Jervant^  thou  baft  been  faithful  over  a 
few  thi}igs,  I  will  make  thee  ruler  over  many  things  ; 
enter  thcu  into  the  joy  of  thy  Lord. 

Secondly,  They  objed:  thofc  fayings  of  the  apof-  Obj.  2. 
tie,  where  he  excludes  the  deeds  of  the  law  from 
juftification  ;  as  firft,  Rom.  iii.  20.  Becavje  by  the 
deeds  of  the  law  there  ftoall  be  no  fefh  jii/iified  in  his 
fight.  And  verfe  28,  Therefore  we  conclude y  that  a 
man  is  juftified  by  faith,   without  the  deeds  of  the  law. 

Anjzv.     Vv'e  have  fl:iev/n  already  what  place  we  Anf.  l. 
give  to  luorks,  even  to  the  beft  of  works,   mjuftifi- 
cation  ;  and  how  we  afcribe  its  immediate  and  for- 
mal caufe  to  the  worker  brought  forth  in  us,  but 
not  to  the  works.    But  in  anfwer  to  this  objeftion, 
I  fay,  there  is  a  great  dilference  betwixt  the  works  The  works  o£ 
of  the  law,  and  thofe  of  grace,   or  of  the  goffel.  gra«°dHUn°'^ 
The  firft  are  excluded,  the  fecond  not,  but  are  ne-  f^/^Jl'^^f  ^'J'J^ 
cefFary.    The  firft  are  thofe  which  are  performed  law." 
in  man's  own  will,   and  by  his  ftrength,  in  a  con- 
formity to  the  outward  law  and  letter ;  and  there- 
fore are  man's  own  imperfeft  works,  or  works  of 
the  laW)  which  makes  nothing  perfect :  and  to  this 
belong  all  the  ceremonies,  purifications,  wafiiings, 
and  traditions  of  the  Jews.     The  fecond  are  the 
works  of  the  Spirit  of  grace  in  the  heart,  wrought 
in  conformity  to  the   inward  and  fpiritual  law  ; 
which  wor*ks  are  not  wrought  in  man's  will,  nor  by 
his  power  and  ability,  but  in  and  by  the  power  and 
Spirit  of  Chrift  in  us,   and  therefore  are  fure  and 
•perfeSl  in  their  kind  (as  fliall  hereafter  be  proved) 
and  may  be  called  Chrift's  works,  for  that  he  is  the 
immediate  author  and  worker  of  them  :  {uchworks 
we  affirm  abfolutely  necejfary  to  juftif  cation,  fo  that 
a  man  cannot  be  juflified  -svithout  them  ;  and  all 


?3* 


PROPOSITION     VIL 


faith  without  them  is  dead  and  ufelefs,  as  the  apoflle 
James  faith.    Now,  that  fuch  a  diftindlion  is  to  be 
admitted,  and  that  the  works  excluded  by  tiie  apoflle 
in  the  matter  of  juflification  are  of  the  firfl  kind, 
will  appear,  if  we  confider  the  occafion  of  the 
apoftle's  mentioning  this,  as  well  here,  as  through- 
out his  epiftle  to  the  Galatians,  where  he  fpeaks 
of  this  matter  and  to  this  purpofe  at  large  :  which 
was  this,  That  whereas  many  of  the  Gentiles,  that 
were  not  of  the  race  or  feed  o?  Abraham ^  as  con- 
cerning the  fiefh,  were  come  to  be  converted  to  the 
Chrijlian  faith,  and  to  believe  in  him,  fome  of  thofe 
that  were  of  the  Jewijh  profelytesy  thought  to  fub- 
jedt  the  faithful  and  believing  Gentiles  to  the  legal 
ceremonies  and  obfervations,  as  neceffary  to  their 
Theoccarion  ^  juflification  ;  this  gave  the  apoflle  Paul  occafion  at 
fpeaklijof'the  length,  in  his  epiflle  to  the  Romansy  Galatians,  and 
works  of  the    elfewhcrc,   to  fhew  the  ufe  and  tendency  of  the 
excluded.        law,   and  of  its  works,  and  to  contra-diftinguifh 
them  from  the  faith  of  Chrifl,  and  the  righteouf- 
nefs  thereof ;  fhew'ng  how  the  former  was  ceafed 
and  become  inelfeftual,  the  other  remaining,  and 
yet  neceffary.     And  that  the  works  excluded  by 
the  apoflle  are  of  this  kind  of  works  of  the  law, 
appears  by  the  whole  fcrain  of  his  epiftle  to  the 
GalatianSy  chap,  i,   ii,   iii,   and  iv.    For  after,  in 
chap.  iv.  he  upbraideth  them  for  their  returning 
unto  the  obfervation  of  ^^jj  and  times,   and  that, 
in  the  beginning  of  chap.  v.  he  fliewcth  them  their 
folly,  and  the  evil  confcquence  of  adhering  to  the 
ceremonies  of  circumcifion,  then  he  adds,  ver.  6. 
For  in  Chrifl  J  ejus  neither  circumcifion  nor  uncircum- 
cijion  availethy    but  faith,  which  worketh  by  love  ; 
and  thus  he  concludes  again,  chap.  vi.  ver.  15.  For 
ifi  Chrifl  Jejus  neither  circumcifion  availeth,  nor  un- 
circumcifion,  but  a  new  creature.    From  which  places 
appeareth  that  diflin^lion  of  works  before  mention- 
ed, whereof  the  one  is  excluded,  the  other  neceffary 
io  juflification.  For  the  apoflle  fheweth  here,  that 


0/ Justification.  233 

circumcifion  (which  word  is  often  iifed  to  compre- 
hend the  whole  ceremonies  and  legal  performances 
of  the  Jews)  is  not  neceffary,  nor  doth  avail.  Here 
then  are  the  works  which  are  excluded,  by  which 
710  man  is  ji^flijied  ;  hut  faith,  which  worketh  by  love, 
but  the  new  creature,  this  is  that  which  availeth, 
which  is  ahjolutely  necejjary  :  for  faith,  that  worketh 
by  love,  cannot  be  without  works  ;  for,  as  it  is  faid 
in  the  fame  5th  chapter,  ver.  22.  Love  is  a  work  of 
the  Spirit ;  alio  the  new  creature,  if  it  avail  and  be 
necelfar);,  cannot  be  without  works  ;  feeing  it  is 
natural  for  it  to  bring  fortii  works  of  righteoufnefs. 
Again,  that  the  apoftle  no  ways  intends  to  exclude 
fucli  good  works  appears,  in  that  in  the  fame  epiftle 
he  exhorts  the  Galatians  to  them,  and  holds  forth  The  ufefainefs 
the  ufefulnefs  and  neceflity  of  them,  and  that  very  ^"'^  "«"";'y«f 

1-1  1  •  n  -n  J        •         1    r  •    i    8°°'^  works. 

plamly,  chap.  vi.  ver.  7,  0,  9.  Be  not  deceived.^  laith 
he,  God  ts  not  mocked  ;  for  wbatjoever  a  man  Jo%veth, 
that  fh all  he  aljo  reap :  for  he  that  Joweth  to  the  fleftj, 
jjjall  of  the  flefh  reap  corruption;  but  he  that  Joweth 
to  the  Spirit y  floall  of  the  Spirit  reap  life  everlajling. 
And  let  us  not  he  weary  of  well-doing,  for  in  die 
Jeafon  we  fhall  reap,  if  we  faint  not :  Doth  it  not 
hereby  appear^how  neceffary  the  apoftle  would  have 
the  Galatians  know  that  he  efteemed  good  works 
to  be  ?  To  wit,  not  the  outward  ceremonies  and 
traditions  of  the  law,  but  the  fruits  of  the  .Spirit, 
mentioned  a  little  before ;  by  which  Spirit  he  would 
have  them  to  be  led,  and  walk  in  thofe  good  works  : 
as  alfo,  how  much  he  afcribed  to  thefe  good  works, 
by  which  he  afhrms  life  everlajling  is  reaped.  Now, 
that  cannot  be  uielefs  to  man's  juftification,  which 
capacitates  him  to  reap  fo  rich  an  harveft. 

But  laflly  ;  For  a  full  anfwer  to  this  objertion,  Anfw.  2. 
and  for  the  eflablilhing  of  this  doftrine  of  good 
works,  I  fliall  inflance  another  faying  of  the  fame 
apoftle  PW, which  our  adverfaries  alfo  in  the  blind- 
nefs  of  their  minds  make  ufe  of  againft  us  ;  to  wit, 
Tit,  iii.  5".  Not  by  works  of  righteoufnefs  which  we 


234 


PROPOSITION     VII. 


Juftified  not 
by  our  legal 
performances, 
out  the  fruit 
of  the  Spirit, 


Objed. 
Aufw. 


Not  wCv  but 
Chrift  in  us, 
is  ilie  wolker 
of  righteouf- 
ncfs. 


have  done,  hut  according  to  his  mercy  hejavedus,  hy 
the  wajhing  of  regeneration,  and  renewing  of  the  Holy 
Ghoji.  It  is  generally  granted  by  all,  that  {^faved'] 
is  here  all  one  as  if  it  had  been  faid  [^ji'Jtified.^ 
Now  there  are  two  kinds  o? works  here  mentioned  : 
one  by  which  we  are  not  favcd,  that  is,  not  juftiiied  ; 
and  another  by  which  we  are  faved,  or  juftified. 
The  firftthe  works  of  righteoufnels  which  we  have 
wrought,  that  is,  wliich  we  in  our  firft  fallen  na- 
ture, by  our  own  ftrength,  have  v/rought,  our  own 
legal  performances ,  and  therefore  may  truly  and  pro- 
perly be  called  ours,  whatever  fpecious  appearanc' 
es  they  may  have.  And  that  it  muft  needs  and 
ought  to  be  fo  underftood,  doth  appear  from  the 
other  part,  By  the  wafhing  of  regeneration,  and  re- 
newing  cf  the  Holy  Ghoft  ;  feeing  re^^eneraiion  is  a 
work,  comprehenfive  o^  -^2^^^  good  works,  even  of 
all  thofe  which  are  called  the  fruits  of  the  Spirit, 

Now  in  cafe  it  fliould  be  objefted,  T'hat  thefe  may 
alfo  be  called  ours,  becauje  wrought  in  us,  and  alfo 
hy  us  'many  times  as  injiruments. 

I  anfwer  ;  It  is  far  otherwife  than  the  former ;  for 
in  the  firft  we  are  yet  alive  in  our  own  natural  ftate, 
unrenewed,  working  of  ourfelves,  feeking  to  fave 
ourfelves,  by  imitating  and  endeavouring  a  confor- 
mity to  the  outward  letter  of  the  law  ;  and  fo  wreft- 
ling  and  ftriving  in  the  carnal  mind,  that  is  enmity 
to  God,  and  in  the  curfed  will  not  yet  fubdued. 
But  in  this  feoond  we  are  crucified  with  Chriji,  we 
are  become  dead  with  him,  have  partaken  of  the 
fellow fidip  of  his  fufferings,  are  made  conformable  to 
his  death  ;  and  our  firft  man,  our  old  'man  with  all 
his  deeds,  as  well  the  openly  wicked  as  the  feem- 
ingly  righteous,  our  legal  endeavours  and  foolifli 
wreftlings,  are  all  buried  and  nailed  to  the  crcfs  of 
Chrift  ;  and  fo  it  is  no  more  we,  but  Chrift  alive  in 
us,  the  worker  in  us.  So  that  though  it  be  ':e^(?  in  a  | 
fenfe,  yet  it  is  according  to  that  of  the  apoftle  to 
the  fame  Galatians,  ch.  ii,  ver,  20.  lam  crucified^ yet 


Qf    JUSTIF  ICATIONo  23C 

neverthelejs  I  live,  yet  not  /,  but  Chriji  llveth  in  me  : 
not  /,  but  the  grace  of  Chriji  in  me,  Thefe  works 
are  efpecially  to  be  afcribed  to  the  Sprit  of  Chriji, 
and  the  grace  of  God  in  us,  as  being  immediately 
thereby  adied  and  led  in  them,  and  enabled  to  per- 
form them.  And  this  manner  of  fpeech  is  not 
{trained,  but  familiar  to  the  apoftles,  as  appears, 
Gal.  ii.  8.  For  he  that  wrought  effectually  in  Peter  to 
the  apojilefhip  of  the  circumcijion,  the  fame  was  mighty 
in  me,  &lz.  Phil.  ii.  13.  For  it  is  God  which  worketh 
in  you,  both  to  zvill  and  to  do.  Sec.  So  that  it  appears 
by  this  place,  that  fince  the  wafhing  of  regeneration 
is  neceflary  to  jallification,  and  that  regeneration 
comprehends  works,  works  are  necelTary  ;  and  that 
thefe  works  of  the  law  that  are  excluded,  are  dif- 
ferent from  thefe  that  are  neceflary  and  admitted. 

§  .  XL  Thirdly,  They  object.  That  no  works,  yea.  Obi.  q, 
720 1  the  works  of  Chriji  in  us,  can  have  place  in  jujii- 
jication,  becauje  nothing  that  is  impure  can  be  iijeful  in 
it  ;  and  all  the  works  wrought  in  us  are  impure.  For 
this  they  allege  that  faying  of  the  prophet  Ifaiah, 
Ixiv.  6.  All  our  righteoufneffes  are  as  filthy  rags  ;  ad- 
ding this  reafon,  That  feeing  we  are  impure,  J'o  mufi 
our  works  be  ;  which  though  good  in  them/elves,  yet  as 
performed  by  us,  they  receive  a  t injure  of  impurity, 
even  as  clean  water  pajjing  through  an  unclean  pipe  is 
defiled. 

That  no  impure  works  are  ufeful  to  juftification  p^^r  j  ^ 
is  confefled  ;  but  that  all  the  works  wrought  in  the 
faints  are  fuch  is  denied.    And  for  anfwer  to  this, 
the  former  diftindionwillferve.  We  confefs,  that 
the  firlt  (ort  oi  works  above-mentioned  are  impure  ; 
but  not  the  fecond  :  becaufe  the  firfl:  are  wrought 
in  the  unrenewed  ftate,   but  not  the  other.    And 
as  for  that  oi  Ifaiah,  it  mufl:  relate  to  the  firft  kind  ; 
for  though  he  faitii,  All  our  righteoufneffes  are  ^j- what  fort  of 
filthy  rags,  yet  that  will  not  comprehend  the  righte-  "s^^iSy^'rl^tsl* 
oufncfs  of  Chrilt:  in  us,  but  only  that  which  we 
work  c/  and  by  ourfclves.     For  Ihould  we  fo  con- 
'  H  h 


236  P  R  O  P  O  S  I  T  I  O  N     VII. 

elude,  then  it  would  follow,  that  we  fhould  throw 

away  dWholinefs  and  righteoujnejs  ;  fince  that  which 

is  2iS  filthy  rags,  and  as  a  menftruous  garment,  ought 

to  be  thrown  away ;  yea,  it  would  follow,  that  all 

the  fruits  of  the  Spirit,  mentioned  Gal.  iv.  were  as 

filthy  rags :  whereas  on  the  contrary,  fome  of  the 

works  of  the  faints  are  faid  to  have  2ifweet  favour 

in  the  nojlrils  of  ths  Lord  ;  are  faid  to  be  an  orna- 

7nent  of  great  price  in  the  fight  of  God  ;  are  faid  to 

prevail  with  him,  and  to  be  acceptable  to  him  ;  which 

filthy  rags,  and  a  menftruous  garment,  cannot  be. 

Yea,  many  famous  Protefiants  have  acknowledged, 

that  this  place  is  not  therefore  fo  to  be  underftood. 

civLiard       Calvin  upon  this  place  faith,   **  That  it  is  ufed  to 

itnfecunccm-   "  ^^  cited  by  fome,   that  they  may  prove  there  is 

1115  v.i.  64, 6.    * '  fo  little  merit  in  our  works  that  they  arc  before 

ouS'^'"'"    ''  God  filthy  and  defiled  :  but  this  feems  to  me  to 

"  be  different  from  the  prophet's  mind,''  faith  he, 

MhTcuIus,        *'  feeing  he  fpeaks  not  here  of  all  mankind.''  Mif- 

cuius  upon  this  place  faith,  **  That  it  was  ufual  for 

"  this  people  to  prefume  much  of  their  legal  righ- 

**  teoufnefs,  as  if  thereby  they  were  made  clean  ; 

"  neverthelefs  they  had  no  more  cleannefs  than 

"  the  unclean  garment  of  a  man.  Others  expound 

*  *  this  place  concerning  all  the  righteoufnefs  of  our 
**  flefii  J  that  opinion  indeed  is  true  ;  yet  I  think 
*'  that  the  prophet  did  rather  accommodate  thefe 
**  fayings  to  the  impurity  of  the  people  in  legal 

iieiiius  epiiio-  "  terms'*  The  author  (commonly  fuppofed  Ber- 
fiti!t!^u  ana.  ^^-^•^)  i^pcaking  concerning  the  true  lenfe  of  the  7th 
chapter  of  the  epiftle  to  the  Romans,  hath  a  digref- 
fion  touching  this  o^  Ifaiah,  faying  ;  *'  This  place 
"  is  commonly  corrupted  bya  pernicious  wrefting; 
"  for  it  is  fUll  alleged,   as  if  the  meaning  thereof 

*  *  inferred  the  moft  excellent  works  of  the  bed  Chri- 
ja.  Corct  **  flians,  ^c."  James  Coret,  a  French  minifter  in  the 
'vlx\%,  ^-^T.^  '  church  of  Ba/il,  m  his  apology  concerning  juf  if  cation 
3 597.  page 78.  againft  AlefcAles,  faith  ;  "Neverthelefs  according  to 

*'  the  counfel  oi  cQvX.2An good  men,  I  mufl  admonifli 


0/ Jus TiFicATio^r.  237. 

■^^  the  reader,  that  it  never  came  into  our  minds  to 
*  *  abufe  that  faying  of  IJa .  Ixiv .  6.  agciirAl  gocri  works  j 
"  in  which  it  is  laid,  tliat  all  our  righteoujnejjes  a.re c.s 
^^  filthy  rags ,  as  if  lie  would  have  that  v/hich  is  good 
"  in  our  good  works,  and  proceedeth  from  the  Holy 
'^  6'/>/;7V,tobeefteemedas  a  filthy  and  uncleanthing. 
§  .  XII.  As  to  the  other  part,  That  feeing  the  beft 
of  men  are  fiill  hnpure  and  imferfe£f,  therefore  their 
wovks,  mjift  be  fo  ;  it  is  to  beg  tlie  queftion,  and 
depends  upon  a  propofition  denied  ;  and  which  is  to 
be  difcuffed  at  farther  length  in  the  next  propofiti- 
on. Buttho'we  (liouldfuppolc  a  man  not  throughly 
perfect  in  all  refpecls,  yet  will  not  that  hinder,  but 
good  and  perfe<^  works  in  their  kind  may  be  brought 
forth  in  him  by  the  Spirit  of  Chriil  :  neither  doth 
the  example  of  water  going  through  an  unclean 
pipe  hit  the  matter  ;  becaufe  tho'  water  may  be 
capable  to  be  tinctured  with  uncieannefs,  yet  the 
Spirit  of  God  cannot,  whom  we  allert  to  be  tlie 
immediate  author  of  thofe  works  that  avail  mjifi- 
fication  :  and  therefore  Jefus  Chriil's  works  in  his 
children  are  pure  and  perfe^f,  and  he  worketh  in 
and  through  that^//r^  thing  of  his  own  forming  and 
creating  in  them.  Moreover,  if  this  did  hold,  ac- 
cording to  our  adverfaries  fuppofition,  That  no  man 
ever  was  or  can  be  perfe£ly  it  v^^ould  follov/,  that 
the  very  miracles  and  works  of  the  apoftles,  which  '^^^'^J'^  '''*■, '"'- 
Chrift  wrought  in  them,  and  they  wrought  in  and  works  of  the 
bv  the   power,  Soirit  and  grace  of  Chrift,   were  ^p°'^'"' 

--  ,      _         -l  '       t-  o  ^  '  -wiought  bvtnc 

alio  impure  and  i?nperfe5l  ;  fuch  as  their  converting  power oi  chrHi 
of  the  nations  to  the  Chrijli an  faith  ;  their  gather-  pure^a'ndim. 
ing  of  the  churches,  their  writing  of  the  holy  f crip-  perft-a  ? 
tures\  yea,  and  their  offering  up  and  facrificing  of 
their  lives  for  the  tejiimony  cf  Jefus.     What  may 
our  adverfaries  think  of  this  argument,  -whereby  it 
will  follow,  that  the  holy  fcriptures ,\\A\o^e  ])C\-iic€tioYi 
and  excellency  they  fecm  fo  much  to  magnify,  are 
proved  to  be  impure  and  imperfect,   becaufe  they 
came  through  impure  "^^xA  i/nierfe^  vcfels?  It  ap- 


438 


PROPOSITION     VII, 


A.  Polan. 


Our  doflrine 

of  juftification 
and  works  is 
not  Popery. 


Gentiletus  ejt 
Impreff.  Gen, 


Zanchiusi 


G.  Amef.  in 
Medullas.  The. 
ologis,  1.  2.  c. 
1.  Thef.  30. 


31.  Baxter, 


pears  by  the  confeflions  of  Protejlants,  that  the 
Fathers  did  frequently  attribute  unto  works  of  this 
kind  that  injirumental  work,  which  we  have  fpoken 
of  in  juftification  f  albeit  fome  ignorant  perfons  cry 
out  it  is  Popery,  and  alfo  divers,  and  that  famous 
Proteftants ,  do  of  themfelves  confefs  it.  Amandus 
Polanus,  in  his  Symphonia  Catholic  a,  cap.  27.  de  Re- 
mijfione  Peccatorum,  p.  651 .  places  this  thefts  as  the 
common  opinion  of  Pro/<^^;z?j","moft  agreeable  to 
the  dodlrine  of  the  Fathers  :  ■'  We  obtain  the  re- 
' '  miflionof  fms  by  repentance,  confcffion,  prayers, 
"  and  tears,  proceeding  from  faith,  but  do  not 
•'  merit,  to  fpeak  properly  ;  and  therefore  we  ob- 
"  tain  remiffion  of  fms,  not  by  the  mef'it  of  our  re- 
,'  pentance  and  prayers,  but  by  the  mercy  and 
■'  goodnefs  of  God."  Innocentius  Gentiletus,  a  law- 
yer of  great  fame  among  Proteftants,  in  his  Examen 
of  the  Councilor  Trent,  p.  66,  67.  oi  jiftificationj 
having  before  fpoken  o?  faith  2.116.  works,  adds  thefe 
words  :  *-  Butfeeing  the  one  cannot  be  without  the 
''  other,  we  call  them  both  conjunftly  inftrumental 
"  caujes.'^  Zanchius,  in  his  fifth  book,  De  Natura 
Dei,  faith  ;  We  do  not  fimply  deny,  that  good 
'*  works  are  the  caufe  o^fcilvation,  to  wit,  the  in- 
'•  ftrumental,  rather  than  the  efficient  caufe,  which 
"^  they  call  \_ft.ne  qua  non.''^  And  afterwards, 
**  Good  works  si.re  the  inftrumental  caufe  of  the 
**  pofTeffion  of  life  eternal  ;  for  by  thefe,  as  by  a 
*'  means  and  a  lawful  way,  God  leads  unto  the 
"  pofleffion  of  life  eternal."  G.  Ameftus  faith, 
*  ^  That  our  obedience,  albeit  it  be  not  the  principal 
''  and  meritorious  caufe  o?  life  eternal,  isneverthe- 
"lefsacaufein  fomerefpe6t,  adminiftring, helping, 
"  and  advancing  towards  the  poffeffion  of  the  life." 
Alfo  Richard  Baxter,  in  his  book  above-cited,  pag. 
i^y.  faith,  "  That  we  are  juftified  by  works  in  the 
**  fame  kind  of  caufality  as  hy  faith,  to  wit,  as 
"  being  both  caufes_y^»<?  qua  non,  or  conditions  of- 
*'  the  new  covenant  on  our  part  requifite  to  jufti- 


0/ Justification.  239 

•  tication."  And  p.  195.  he  faith,  *'  It  is  needlefs 
*'  to  teach  any  fcholar,  who  hath  read  the  writings 
*'  0I  Papijts,  how  this  doctrine  differs  from  them." 

But  laflly,  Becaufe  it  is  fit  here  to  fav  fomething  of  the  merit 
of  the  merit  and  reward  of  works,  I  fha'H  add  fome- ^"„'^^^^;^^'^  °^ 
thing  in  this  place  ofoiirfenfe  and  belief  concern- 
ing that  matter.  We  are  far  from  thinking  or  be- 
lieving, that  man  merits  any  thing  by  his  works 
from  God,  all  being  of /r(?^  ^r/7<ri?  y  and  therefore 
do  we,  and  always  have  denied  that  Popifo  notion 
of  meritum  ex  condigno.  Neverthelefs  we  cannot 
deny,  but  that  God,  out  of  his  infinite  goodnefs 
wherewith  he  hath  loved  mankind,  after  he  com- 
municates to  him  his  holy  Grnce  and  Spirit,  doth, 
according  to  his  own  will,  recompenfe  and  reward  God  rewards 
the  good  works  of  his  children  ;  and  therefore  this  oufis  children! 
merit  of  congriiity  or  reward,  in  fo  far  as  the  fcrip- 
ture  is  plain  and  pofitive  for  it,  we  may  not  deny  ^ 
neither  wholly  reje6l  the  word,  in  fo  far  as  the  fcrip- 
ture  makes  ufe  of  it.  For  the  fame  Greek  «l'o^ 
which  fignifies  \jnerit~\  is  alfo  in  thofe  places  where 
the  tranjlators  exprefs  it  worthy  or  worthy,  as  Mat, 
iii.  8.  I  Tbejf.  ii.  12,  2  Thejf.  i.y,  11.  Concerning 
which  R.  Baxter  faith,  in  the  book  above-cited, 
p.  8.  '  *  But  in  a  larger  fenfe,  as  promife  is  an  obli- 
**  gation,  and  thething  promiiedis  faid  to  bedebt, 
"  fo  the  performers  of  the  conditions  are  called 
"  worthy,   and  that  which  they  perform  merit  ;  ♦ 

**  altho'  properly  all  be  of  ^r^^^,  and  not  oi  debt." 
Alio  thofe,  who  are  called  the  Fathers  of  the  church, 
frequently  ufed  this  word  of  7nerit,  whole  faying-s 
concerning  this  matter  I  think  not  needful  toinfert, 
becaufe  it  is  not  doubted,  but  evident,  that  many 
Protejiants  are  not  averfe  from  this  word,  in  the 
fenfe  that  we  ufe  it.  The  apology  for  the  Augujlan 
confejjiony  art.  20.  hath  theie  v/ords  ;  *'  We  agree 
*'  that  works  are  truly  meritorious,  not  of  remifliou 
•*  offms,  or  juflification  ;  but  they  are  meritorious 
"^  of  other  rewards  corporal  and  fpiritual,  which 


240 


PROPOSITION     VII. 


Conference  of 
Oldenburgh. 


G.  Vofllus  of 
the  word  me- 
rit. 


"  are  indeed  as  well  in  this  life,  as  after  this  life." 
And  farther,  *'  Seeing  works  are  a  certain  fulfilling 
**  of  the  law,  they  are  rightly  faid  to  be  meritorious  ; 
*'  it  is  rightly  faid  that  a  reward  is  due  to  them." 
In  the  ad:s  of  the  conference  of  Oldenburgh,  the 
ele«floral  divines,  p.  iio.&265.fay,  ' '  In  this  fenfe 
*'  our  churches  alfo  are  not  averfe  from  the  word 
* '  \_me}'it~\  ufed  by  the  Fathers  ;  neither  therefore 
*'  do  they  defend  the  Popjio  doftrine  of  merit." 

G.  VoJJius,  in  his  theological  thefts  concerning  the 
merits  oi  good  works,  £o.ith.;  '*  We  have  not  ad- 
* '  ventured  to  condemn  the  word  [;»<?n/J  wholly, 
"  as  being  that  which  both  many  of  the  ancients 
"  life,  and  alfo  the  reformed  churches  have  ufed 
'^  in  their  confeflions.  Now  that  God  judgeth  and 
*'  accepteth  men  according  to  their  works,  is  be- 
''  yond  doubt  to  thofe  that  ferioufly  will  read  and 
"  confiderthcfe  fcriptures,"  A/<2/.  xvi.  27.  Rom,  ii. 
6,  7,  10.  2  Cor.  V.  10.  James  i.  25.  Heb.  x.  35. 
1  Pet.  i.  17.  Rev.  xxii.  12. 

§  Xni.  And  to  conclude  this propojitwni  let  none 
be  fo  bolci  as  to  mock  God,  fuppofmg  themfelves 
jufiified  and  accepted  in  the  fight  of  God,  by  virtue 
of  Chrifl's  death  and  fufferings,  while  they  remain 
unfandlified  and  unjuflified  in  their  own  hearts,  and 
polluted  in  their  fins,  left  their  hope  prove  that  of 
the  hypocrite,  which  jieriflieth.  Neither  let  any 
foolifiily  imagine,  that  they  can  by  their  own  works , 
or  by  the  performance  of  any  ceremonies  or  tra- 
ditions, or  by  the  giving  of  gold  or  mone)^  or  by 
afHifting  their  bodies  in  will-worfhip  and  voluntary 
humility,  or  foolifiily  ftriving  to  conform  their  \v?iy 
to  the  outward  letter  of  the  law,  flatter  themfelves 
the^mbic.  °that  they  merit  before  God,  or  draw  a  debt  upon 
him,  or  that  any  man  or  men  have  power  to  make 
fuch  kind  of  things  eiTeftual  to  their  juftification, 
left  they  be  found foolifo  boajlers,  and  ftrangers  to 
Chrijl  and  his  righteoufnefs  indeed.  But  bleffed  for 
ever  are  they,  that  having  truly  had  a  fenfe  of  tlicii' 


Job  8.  13. 


The  hope  of 
►he  iiypocrite 
fhall  perifh, 


0/  PeRF  ECTION.  241 

own  unworthinefs  and  finfulnefs,  and  having  Ceen 
all  their  own  endeavours  and  performances  fruitlefs 
and  vain,  and  beheld  their  own  emptinefs,  and  the 
vanity  of  their  vain  hopes,  faith  and  confidence, 
while  they  remained  inwardly  pricked,  purfued  and 
condemned  by  Goifs  holy  vjitnejs  in  their  hearts,  and 
fo  having  applied  themfelves  thereto,  and  fuifered 
his  9race  to  work  in  them,  are  become  changed  and 
renewed  in  the  fpirit  of  their  minds,  palTed  from 
death  to  life,  and  know  Jejus  arifen  in  them,  work- 
ing both  the  will  and  the  deed  ;  and  fo  having  fut  on 
the  Lord  JeJus  Chrifi,  in  effevSlarc  clothed  with  him, 
and  partake  of  his  righteoufnefs  and  nature  ;  fuch 
can  draw  near  to  the  Lord  with  boldnefs  and  know 
their  acceptance  in  and  by  him  ;  in  zpjhom,  and  in  as 
many  as  are  found  in  him,  The  Father  is  wellpleafed. 


PROPOSITION.    VIII. 

Concerning  Perfection. 

In  whom  this  pure  and  holy  birth  is  fully  brought 
forth  the  body  of  death  and  lin  comes  to  be  cru- 
cified and  removed,  and  their  hearts  united  and 
fubjefted  to  the  truth  ;  fo  as  not  to  obey  any  fug- 
gcflions  or  temptations  of  the  evil  one,  but  to  be 
free  from  ac^lual  fnining  and  tranfgreliing  of  the 
law  of  God,  and  in  th^t  veipeS: perfe^ :  yet  doth 
this  perfe^ion  flill  admit  of  a  growth  ;  and  there 
remaineth  always  in  fome  part  a  poffibility  of 
linning,  where  the  mind  doth  not  moft  diligently 
and  watchfully  attend  unto  the  Lord. 

§  I.  OINCE  we  have  \:A^cc<:\jiiJlification  in  the  re- 
k[3  velation  o'ijefus  Chrifi  formed  and  brought 
forth  in  the  heart,  there  working  his  works  of  righ- 
teoufnefs, and  bringing  forth  the  fruits  of  the  Spirit, 
the  queftion  is,  How  far  he  may  prevail  in  us  while 
we  are  in  this  life,  or  VvC  over  our  fouls'  enemies, 
in  and  by  his  ftrength  ?  Thofe  that  plead  for  jujii- 


242 


PROPOSITION     Vlli. 


Thefe  are  the 
words  of  the 
Wellminfter 
larger  catc- 
chilm. 


Whether  it  is 
poflible  to  keep 
the  command- 
ments of  God  i" 


Part  I. 


Controverfy 
Hated. 

I. 

Notional 
knowledge. 


II. 

The  new  birth 


ficationwhoUy  without  them,  merely  by  imputative 
righteoufhefs,  denying  the  neceflity  of  being  clothed 
with  real  and  inward  righteoufnefs, do  confequently 
affirm,  ''  That  it  is  impoffible  for  a  man,  even  the 
'*  befl  of  men,  to  be  free  of  fin  in  this  life,  which, 
*'  they  Jay,  no  man  ever  was  ;  but  on  the  contrary, 
**  that  none  can,  neither  of  himfelf,  nor  by  any 

*  *  grace  received  in  this  Hfe  (0  wicked  faying  againft 
*'  the  -power  of  God's  grace)   keep  the  command- 

*  *  ments  of  God  perfedly  ;  but  that  every  man  doth 
"  break  the  commandments  in  thought,  word  and 
*'  deed  ;"  whence  they  alfo  affirm,  as  was  a  little 
before  obferved,  *'  That  the  very  beft  adious  of 
"  the  faints,  their  prayers,  their  worffiips,  are  im- 
**  pure  and  polluted/'  We  on  the  contrary,  tho' 
v/e  freely  acknowledge  this  of  the  natural  fallen 
man,  in  his  firfl  ftate,  whatever  his  profeffion  or 
pretence  may  be,  fo  long  as  he  is  unconverted  and 
unregenerate,  yet  we  do  believe,  that  to  thofe  in 
whomChrift  comes  to  be  formed,  and  the  new  man 
brought  forth,  and  born  of  the  incorruptible  feed, 
(as  that  birth,  and  man  in  union  therewith  natu- 
rally doth  the  will  of  God)  it  is  poffible  fo  far  to 
keep  to  it,  as  not  to  be  found  daily  tranfgreflbrs 
of  the  law  of  God.  And  for  the  more  clear  fia- 
ting  of  the  controverfy,  let  it  be  confidered  ; 

§ .  II.  Firft,  That  we  place  not  this  poffibility 
in  man's  own  will  and  capacity,  as  he  is  a  man, 
the  fon  of  fallen  Adam,  or  as  he  is  in  his  natural 
ftate,  however  wife  or  knowing,  or  however 
much  endued  with  a  notional  and  literal  know- 
ledge of  Chrift,  thereby  endeavouring  a  confor- 
mity to  the  letter  of  the  law,  as  it  is  outward. 

Secondly,  That  we  attribute  it  wholly  to  man, 
as  he  is  born  again,  renewed  in  his  mind,  raifed 
by  Chrift,  knowing  Chrift  alive,  reigning  and  ru- 
ling in  him,  and  guiding  and  leading  him  by  his 
Spirit,  and  revealing  in  him  the  law  of  the  Spirit 
of  life  ;  which  not  only  manifefts  and  reproves  fin, 
but  alfo  giyes  power  to* come  out  of  it. 


0/ Perfection.  24^ 

Thirdly,  That  by  this  we  underfland  not  fuch  a      III. 
■perfeclion  as  may  not  daily  admit  of  a  growth,  and  Growth  in 
confequently  mean  not  as  if  we  wereto  beaspure,  P"^^^^°"- 
holy,  and  perfect  as  God  in  his  divine  attributes 
of  wifdom,  knowledge,  and  purity  ;  but  only  a  ^^r- 
fe5lion  proportionable  and  anlwerable  to  man's  mea- 
fure,  whereby  we  are  kept  from  tranfgrefllng  the 
law  of  God,   and  enabled  to   anfwer  what  he  re- 
quires of  us  ;  even  as  he  that  improved  his  tijoo  Hethatim- 
talents  fo  as  to  make  four  of  them,   perfected  his  p;°:'^ '"' '^^ 

*'  '     *■  LdicuLS  was  no- 

work,  and  was  fo  accepted  of  his  Lord  as  to  be  thing  leis  ac- 
called  a  good  and  faithful  fervani ,  nothing  lefs  than  he'with^fivcT 
he  that  made  his  five  ten.  Even  as  a  little  gold  is 
perfed;  gold  in  it's  kind,  as  well  as  a  great  mafs, 
and  a  child  hath  a  perfect  body  as  well  as  a  man, 
tho'  it  daily  grow  more  and  more.  Thus  Chriji  is 
faid,  Luke  ii .  52 .  to  have  increafedin  wifdom  andfia- 
ture,  and  in  favour  with  God  and  man  ;  though  be- 
fore that  time  he  had  never  finned^  and  was  no 
doubt ^^r/"^^,  in  a  true  and  proper  fenfe. 

Fourthly,  Though  a  jnan  may  witnefs  this  for  a      jy^ 
feafon,  and  therefore  all  ought  to  prefs  after  it  ; 
yet  we  do  not  affirm  but  thofe  that  have  attained 
it  in  a  meafure  may,  by  the  wiles  and  temptations  Wiiesof  the 
of  the  enemy,  fall  into  iniquity,  and  lofe  it  fome- 
times,   if  they  be  not  watchful,    and  do  not  dili- 
gently attend  to  that  of  God  in  the  heart.     And 
we  doubt  not  but  many  good  and  holy  men,  who  Every  fin  weak- 
have  arrived  to  everlafting  life,  have  had  divers  his  fpirituar 
ebbinffs   and  flowing-s  of  this  kind  :   for  thoug-h  condition,  but 
every  ini  weakens  a  man  in  his  Ipiritual  condition,  ftroy  him  aho- 
yet  it.  doth  not  lb  as  to  deftroy  him  altogether,  or  s^'''*^""' 
render  him  uncapable  of  rifmg  again. 

Laftly,  Though  I  affirm,  that  after  a  man  hath       V. 
arrived  at  fuch  a  flate,  in  which  he  may  be  able  Righteoufncfs 
not  to  fin,  yet  he  may  fin  :   neverthelefs,  1  v/ill  not 
affirm  that  a  flate  is  not  attainable  in  this  life,  in 
which  to  do  righteoifnefs  may  be  fo  natural  to  the 
regenerate  foul,  that  in  the  liability  of  that   con- 

li 


::44  1»  II  O  P  O  S  I  T  I  O  N      VIII. 

dition  he  cannot  fm.  Others  may  fpeak  more 
certainly  of  this  ilate,  if  they  have  arrived  at  it. 
With  refpeft  to  myfelf,  I  fpeak  modeflly,  becanfe 
I  ingennouily  confefs  that  I  have  not  yet  attained 
It  ;  but  I  cannot  deny  Phat  there  is  fuch  a  ftate, 
us  it  feems  to  be  fo  clearly  aiTcrted  by  the  apoftle, 
1  John  iii.  9.  Whojoever  is  horn  of  Gcdy  doth  not 
commit  fvri  ;  for  his  feed  reranineth  in  him  ;  and  he  can- 
not fin,  becanfe  he  is  born  of  God. 
Part  II.  The  controvcrfy  being  thus  ilatcd,   v^hich  will 

Seel.   I .     ferve  to  obviate  oljetiions^  I  (hall  proceed,  Firil,  to 
fliew  the  abfurdity  of  that  dodtrine  that  pleads  for 
fm/er  term  of  life ^  even  in  the  faints. 
Soft.   2.        Secondly,To  prove  this  dGtrtrinsof^(?r/r^/o;7  from 

many  pregnant  teftimonies  of  the  holy  fcripture. 
Sccl.   3.         And,  Laftly,  To  anfwer  the  arguments  and  ob- 
jections of  our  oppoiers. 
Sea.  I.  §.  HI.  Firft  then.  This  doftrinc,  vix.  That  the 

Proof  I.  faints -nor  can  nor  ever  zvill  be  free  of  fmning  in  this 
Thedoaiineof ///^,  IS  inconfiilent  witli  the  wyfdom  of  God,  and 
pleading  for  fm  ^^\^^  ^ig  glorious  powcr  and  maiefty ,  loho  is  of  purer 

;or  term  of  liie  i    i      i  }  ■    '       •      ^^  T        i  •  /-    i 

?.bfurd.  eyes  than  to  behold  iniquity'"^  ;  who  having  purpoied 

in  himfelf  to  gather  to  him  that  fliould  worfliip 

*Hab.  I,  13.  him,  and  be  witnelTes  for  him  on  earth,  a  chofen 
people,  doth  alfo  no  doubt  fanftify  and  purify  them. 
For  God  hath  no  delight  in  iniquity,  but  abhors 
tranfgrefTion  ;  and  though  he  regard  man  in  tranf- 
greffion  fo  far  as  to  pity  him,  and  afford  him  means 
^  to  come  out  of  it  ;   yet  he  loves  him  not,  neither 

delights  in  him,  as  he  is  joined  thereunto.  Where- 
fore if  man  muft  be  always  joined  to  fin,  then  God 
would  always  be  at  a  diftance  with  him ;  as  it  is 
written,  If  a.  Vix.  2.  Tour  iniquities  have  feparated 
hetzveenyoii  and  your  God,  and  your  fins  have  hid  his 
face  from  you  ;  whereas  on  the  contrary,  the  faints 
are  laid  to  partake,  even  while  here,  of  the  divine 
yiature,  1  Pet.  i.  4.  and  to  heonefpiritzviththe  Lord, 
I  Cor.  vi.  17.  Now  no  unclean  thing  can  be  fo. 
It  is  expreflly  written,  That  there  is  720  communion 


0/  PeRF  ECTION.  245- 

benvlxt  light  and  darknefs.   2  Cor.  vl.  14.    Tjwt  God 
i;;    Ul^ht,    and  every  fin  is  darknejs  in  a  meafiire  : 
\'-'  -xaX.  ereater /?<;//;/ then  can  there  be  than  thisunon 
^i's    i:;iJdom,     as    if   he   had    been    wanting   to  Hnt!i  Cod'.? 
prepare  a  means  whereby  his  children  mirht  per- ^''''^';.'"' ^'"■" 

-■*_^  ^-'^  en  L  wanting  to 

tecHy  fcrve  and  worRiip  him,  or  had  not  provided  prep=reameaiu 
a  way  whereby  they  might  ferve  him  in  any  thing,  wJrTip  h"hn 
but  that  they  n"iuft  withal  fcill  lerve  the  devil  no  perfefliy? 
Icis,  yea  more  than  himfelf  ?  For  he  that fumeth  is 
the  Jervant  of  Jin  y  Rom.  vi.  16.  and  every  fm  is  an 
aft  of  fervice  and  obedience  to  the  devil.  So  then 
if  the  faints  fm  daily  in  thought,  word,  and  deed, 
yea  if  the  very  fervice  they  offer  to  God  be  fin, 
lurely  they  ferve  the  devil  more  than  they  do 
God  :  for  befides  that  they  give  the  devil  many 
entire  fcrvices,  without  mixture  of  the  leall  grain 
to  God,  they  give  God  not  the  lead  fervice  in 
wliich  the  devil  hath  not  a  large  fliare  :  and  if 
their  prayers  and  all  their  fpiritual  performances 
be  fmful,  the  devil  is  as  nmch  ferved  by  them  in 
thefe  as  God,  and  in  mod;  of  them  much  more, 
fmce  they  confefs  that  many  of  them  are  per- 
•formed  without  the  leadings  and  influence  of  GocFs 
Spirit.  Now  who  would  not  account  him  a  foolifli 
mailer  among  men,  who  being  able  to  do  it, 
and  alfo  defirous  it  might  be  fo,  yet  v/ould  not 
provide  a  way  whereby  his  children  and  fervants 
might  ferve  him  more  entirely  than  his  avowed  ene- 
my ;  or  would  not  guard  againfl  their  fcrving  of 
him,  but  be  fo  imprudent  and  unadvifed  in  his  con- 
trivance, that  whatever  way  his  fervants  and  chil- 
dren ferved  him,  they  fhould  no  lefs,  yea  often 
much  more,  fcrve  his  enemy  \  What  may  we 
then  think  of  that  do6lrine  that  would  infer  this 
folly  upon  the  Omnipotent  and  Only  Wife  God? 

§.   IV.   Secondly.    It  is  inconfifent  with  the  jif-Vroofll. 
tice  of  God.     For  fmce  he  requires  purity  from  his  I's  ihconfiikn- 

1-11  1  1       .-1  ^    n     •         r-  cy  with  the 

children,    and  commands   them  to   abltam   from  jufticc  oi  G»ij. 
every  iniquity,  fo  frequently  and  precifely  as  Ihali 


246  PROPOSITION     VIII. 

hereafter  appear,  and  fince  his  wrath  is  revealed 
againji  all  iingodlinejs  and  unrighteoujnejs  of  men, 
it  muft  needs  follow,  that  he  hath  capacitated 
man  to  anfwer  his  will,  or  elfe  that  he  requires 
more  than  he  has  given  power  to  perform  ;  which 
is  to  declare  him  openly  unjufiy  and  with  the 
flothful  fervant,  to  be  an  hard  majler.  We  have 
elfewhere  fpoken  of  the  injiijlice  thefe  men  afcribe 
to  God,  in  making  him  to  damn  the  wicked ^  te 
whom  they  allege  he  never  afforded  any  means  of  be- 
ing good  \  but  this  is  yet  an  aggravation  more  irra- 
tional and  inconfiftent,  to  fay  that  God  will  not  afford 
to  thoje  whom  he  hath  chofen  to  be  his  own  (whom  they 
confefs  he  loveth)  the  means  to  pleafe  him.  What 
can  follow  then  fi'om  fo  ftrange  a  doctrine  ? 

This  imperfe^lion  in  the  faints  either  proceeds 
from  God  or  from  themfelves  :  If  it  proceeds  from 
them,  it  muft  be  becaufe  they  are  fliort  in  improv- 
ing or  making  ufe  of  the  power  given  them,  where- 
by they  are  capable  to  obey  ;  and  fo  it  is  a  thing 
pofTible  to  them,  as  indeed  it  is  by  the  help  of 
that  power  ;  but  this  our  adverfaries  deny  :  they 
are  then  not  to  be  blamed  for  their  imperfeiSlion 
and  continuing  in  fin,  iince  it  is  not  poffible  for 
them  to  do  otherwife.  If  it  be  not  of  themfelves, 
it  muft  be  of  God,  who  hath  not  feen  meet  to 
allow  them  grace  in  that  degree  to  produce  that 
effeft  :  and  what  is  this  but  to  attribute  to  God 
the  height  of  injnftice,  to  make  him  require  his 
children  to  forfake  fin,  and  yet  not  to  afford  them 
fufficient  means  for  fo  doing  ?  Surely  this  makes 
■wiio  will  God.  more  unrighteous  than  wicked  men,  who  if 
dren  aXne' '  (as  Chrift  faith)  their  children  require  bread  of  them ^ 
b'^T?°^  to///  7tot  give  them  a  fione  ;  cr  inflead  of  a  fp,  a 
ferment.  But  thefe  men  confefs  we  ought  to  feek 
of  God  power  to  redeem  us  from  fin,  and  yet 
believe  they  are  never  to  receive  fuch  a  power  ; 
fuch  prayers  then  cannot  be  in  faith,  but  are  all 
vain.     Is  not  this  to  make  God  as  unjuft  to  his 


0/  PeRF  ECTIOK.  247 

children  as  Pharaoh  was  to  the  Ifraelites,  in  re- 
quiring brick  and  not  giving  them  flraw  ?  But 
blefTed  be  God,  he  deals  not  fo  with  thofe  that 
truly  trnfl  in  him,  and  wait  upon  him,  as  thefc 
men  vainly  imagine  ;  for  fuch  faithful  ones  find 
of  a  truth  that  his  grace  is  Jujficient  for  them,  and 
know  how  by  his  power  and  fpirit  to  overcome  the 
evil  one. 

§.  V.  Thirdly,  This  evil  doclrine  is  highly  //z- Proof  III. 
mrious  to  Jefiis  Chrifl  and  vreatiy  derogates  from  the  The  great  and 

J         ■    .  r   1  ■       r         ■£  J  J  7       prii"^"pal  end 

power  and  virtue  of  hts  Jacrtjice,    and  renders  lots  of  chrift-s 
cominz  and  mini  (ivy ,   as  to  the  great  end  of  it,  inef-  coming  and 

/•   r-F        7      T-.         r^-C     •  n  r  1  1        r  •         •        11      appearance  was 

jecliiat.  For  Chrilt,  as  lor  other  ends,  lo  principally  fo,  the  remov- 
he  appeared  for  the  removing  of  fin,  for  the  ga- *"V^  ^'">'  ''"'^ 

•^^  .0  '     ,  "^        and  to  Tcdeeni 

thering  a  righteous  generation,  that  might  lerve  us  from  all  in- 
the  Lord  in  purity  of  mind,  and  walk  before  him  in  '^-""^' 
fear,  and  to  bring  in  everlafting  righteoufnefs,  and 
that  evangelical  perfeftion  which  the  law  could 
not  do.  Hence  he  is  faid,  27/.  ii.  14.  To  have  given 
himjelf  for  us,  that  he  might  redeem  us  from  all  ini- 
quity, and  purify  unto  himfelf  a  peculiar  people,  zealous 
cf  good  works.  This  is  certainly  fpoken  of  the  faints 
while  upon  earth;  but,  contrary  thereunto,  thefe 
men  affirm,  that  we  never  are  redeemed  from  all  ini-- 
q'dty,  and  fo  make  Chrift's giving  of  himfelf  for  us 
void  and  ineffediual,  and  give  the  apoftle  Paul  the 
lie  plainly,  by  denying  that  Chrifl  pur ijieth  to  him- 
felf a  peculiar  people ,  zealous  of  good  works.  How 
arc  they  zealous  of  good  works ,  who  are  ever  com- 
mitting evil  ones  ?  How  are  they  a  purified  people, 
that  are  ftill  in  impurity,  as  they  are  that  daily  fin, 
nnlefsfin  be  accounted  no  impurity  ?  Moreover  it  is 
i'aid  cxpreflly,  i  fohnin.^y  8.  TIvaX  for  this  purpofe 
the  Son  of  God  was  manifejled,  that  he  might  dejlroy 
the  works  of  the  devil  ;  and  ye  know  that  he  was  mani- 
fefled  to  take  away  our  fins,  l^ut  thefe  men  make  this 
purpofe  of  none  effeft  :  for  they  will  not  have  the 
Son  of  God  to  defiroy  the  works  of  the  devil  in  his 
children  in   this  world,    neither  will  they  at  all 


248  PROPOSITION   vm. 

believe  that  he  was  manifeftto  take  away  our  fins, 
feeing  they  pie  ad  a  neceffity  of  always  livingintheni. 
And  left  any  fhould  wreft  this  place  of  the  apollle, 
as  if  it  were  fpoken  only  of  taking  away  the  guilt 
of  fm,  as  if  it  related  not  to  this  life,  the  apollle, 
as  if  of  purpofe  to  obviate  fuch  an  objeftion,  adds 
*  1  John  id.  in  the  following  verfes,  Whojoever  abideth  in  him, 
ll'iii.  7-  ftnneth  not,  ^c.  *  I  hope  then  they  fin  not  daily  in 
thought,  word,  and  deed.  Let  no  man  deceive 
yon  ;  he  that  doth  righteoujnejsy  is  righteous,  even  as 
he  is  fight  ecus  ;  he  that  committeth  fin,  is  of  the  devil  ;\ 
but  he  that  finneth  daily  in  thought,  word,  and 
deed,  committeth  fin;  how  comes  fuch  an  one  then 
to  be  the  child  of  God  ?  And  if  Chrift  v/as  mani- 
feft  to  take  away  fm,  how  ftrangely  do  they  over- 
turn the  dodirine  of  Chrift  that  deny  tliat  it  is 
ever  taken  away  here  ?  And  how  injurious  are 
they  to  the  efficacy  and  power  of  Chrift's  ap- 
pearance ?  Came  not  Chrift  to  gathera  people  out 
*  of  iin  into  righteoufnefs  ;  from  the  kingdom   of 

Satan  into  the  kingdom  of  the  dear  Son  of  Godf 
And  are  not  they  that  are  thus  gathered  by  him 
hisfervants,  his  children,  his  brethren,  hisfriends  ? 
who  as  he  ivas^fo  are  they  to  he  in  this  world,  holy, 
pure,  and  undefiled.  And  doth  not  Chrift  ftill  watch 
over  them,  ftand  by  them,  pray  for  them,  and  pre- 
ferve  them  by  his  power  and  Spirit,  walk  in  them, 
The  devil  and  dv/ell  among  them;  even  as  the  devil  on  the 
thTrcprdjatcs.  Other  hand  doth  among  the  reprobate  ones  ?  How 
comes  it  then  that  the  fervants  of  Chrift  are 
lefs  his  fervants  than  the  devil's  are.  his  ?  Or  is 
Chrift  unwilling  to  have  his  fervants  throughly 
pure  \  which  were  grofs  blafphemy  to  aftert,  con- 
trary to  many  fcriptures.  Or  is  he  notable  by 
his  power  to  preferve  and  enable  his  children  to 
ferve  him  ?  Which  were  no  lefs  blafphemous  to 
affirm  of  him,  concerning  whom  the  fcriptures  de- 
clare, That  he  \\2.s  overcome  fin,  death,  hell,  and 
the   grave,    and   triumphed   over    them  openly ^  anci 


0/  PeRF  ECTION.  24^ 

that  all  power  in  heaven  and  earth  is  given  to  him. 
But  certainly  if  the  faints  fin  daily  in  thought, 
word,  and  deed,  a^  thefe men  aiTert,  they  ferve  the 
devil  daily,  and  are  fubjeiSl  to  his  power;  and  fo 
he  prevails  more  than  (thrill  doth,  and  holds  the 
fervants  of  Chrifl  in  bondage,  whether  Chriftwill 
or  not.  But  how  greatly  then  doth  it  contradict 
the  end  of  Chrift's  coming  ?  as  it  is  expreffed  by 
the  apoftle,  Eph.  v.  25,  26,  27.  Even  as  Chrtfi 
aljo  loved  the  churchy  and  gave  himjelf  for  it,  that 
he  might  JanBify  and  cleanje  it  with  the  wajhing  of 
water  by  the  word :  that  he  might  prejent  it  to  him- 
fclf  a  glorious  churchy  not  having  fpot  or  wrinkle , 
or  any  fuch  thing,  but  that  it  jhoidd  be  holy,  and 
without  blemifto.  Now  if  Chrift  hath  really  thus 
anfwered  the  thing  he  came  for,  then  the  members 
of  this  church  are  not  always  finning  in  thought, 
word,  and  deed,  or  there  is  no  difference  betwixt 
being  fancftified  andunfanvSlified,  clean  and  unclean, 
holy  and  unholy,  being  daily  blemiOied  with  fm, 
and  being  without  blemifh. 

§  .  VI.  Fourthly,  This  docHirine  renders  the  work  Proof. IV.. 
of  the  ininijiry^  the  preaching  of  the  wordy  the  zvriting 
of  the  f crip ture,  and  the  prayers  of  holy  men  altogether 
if  clefs  and  ineffectual.  As  to  the  firfl,  Eph.  iv.  11,  12, 
1  3 .  Paftors  and  teachers  are  faid  to  be  given  for  the  Paftors,  teach- 
perfection  of  the  faints,  Sec.  until  we  all  come  in  the  *''*'  ^^^  ^"'^' 

1      J  ^         J       ^     J  '  tures   are  ffivjwi 

unit^  oj  the  faith,  and  of  the  knowledge  of  the  Sen  c/forperfea'ing 
God,  unto  a  perfect  man,  unto  a  meafure  of  the  Jlature  "^  ^''^  ^»"'^*' 
of  the  fulnefs  of  Chrifi.  Now  if  there  be  a  neceflity 
of  finning  daily,  and  in  all  things,  then  there  can 
be  no  perfeftion  ;  for  fuch  as  do  fo  cannot  be 
cftecmcd  perfe«5l.  And  if  for  eilecTluating  this  per- 
feftion  in  the  faints  the  miniftry  be  appointed  and 
difpofed  of  God,  do  not  fuch  asdenythcpoffibility 
hereof  render  the  miniflry  ufelefs,  and  of  no  pro- 
fit ?  Seeing  there  can  be  no  other  ^i-ue  ufe  allign- 
cd,  but  to  lead  people  out  of  fi;i  into  righteouf- 
nefs.     If  fo  be  thcfc  miniflers  oifure  us  that  wc 


j?jo  PROPOSITION    VUL 

need  never  expei^  to  be  delivered  from  it,  do  not 
they  render   their    own    work    needlefs  ?   What 
needs  preaching  againfl  fin,  for  the  reproving  of 
which  all  preaching  is,  if  it  can  never  be  forfaken  ? 
Our  adverfaries   are  exalters  of  the  fcriptures   in 
words,  much  crying  up  their  ufefulnefs  and  per- 
fe*ftion  :  now  the  apoftle  tells  us,   2  Tim.  iii.  17. 
That  the  fcriptures  are  for  making  the  man  of  God 
perfeSi  ;  and  if  this  be  denied  to  be  attainable  in 
this  life,  then  the  fcriptures  are  of  no  profit ;  for 
in  the  other  life  we  fhall  not  have  ufe  for  them. 
It  renders  the  prayers  of  the  faints  altogether  ufe- 
lefs,  feeing  themfelves  do  confefs  they  ought  to 
pray  daily  that  God  would  deliver  them  from  evll^ 
and  free  them  from  fin,  by  the  help  of  his  Spirit  and 
grace^  while  in  this  world.     But  though  we  might 
fuppofe  this  abfurdity  to  follow,  that  their  prayers 
are  without  faith,  yet  were  not  that  fo  much,   if  it 
did  not  infer  the  like  upon  the  holy  apofhles,   who 
prayed  earneflly  for  this  end,  and  therefore  no 
doubt  believed  it  attainable,  Ccl.  ly.  12.  Labouring 
fervently  for  you  inprayersy  that  ye  may  Jiand  perfe^^ 
Sec.    I  ThefT.  iii.  13.  and  v.  23.  &'c. 
Proof  V.       §  •  ^^^^'  ^^^^  Fifthly,  This   doftrine  is   contrary 
Darknefs  and    to  common  veofon  andferfc.     For  the   two  oppofite 
ri^ht'eo'ii'fnd'f    'Pi^'^^cipUs ,  whereof  the  one  rules  in  the  children  ot 
inconhacnt      durknefs ,  the  other   in  the   children  of  light,  are 
together.        y^^^  ^^^^  righteoiifiefs  ;  and  as  they  are  refpe^lively 
leavened  andad:uated  by  them,  fo  they  are  account- 
Prov.  17,  i<;.    ed  as  either  reprobated  or  juftified,  feeing  it  is  abo- 
mination   in    the  fight    of   God,  either  to  jujiify  the 
wicked,  or  condemn  the jufl.     Now  to  fay  that  men 
cannot  be  fo  leavened  by  the  one  as  to  be  delivered 
from  the  other,  is  in  plain  words  to   affirm,  that 
fin  and  righteoufnefs  are  confiflent ;  and  that  a  man 
may  be  truly  termed  righteous,  though  he  be  daily 
finning  in  every  thing  he  doth  ;   and  then  what  dif- 
ference betwixt  good  and  evil.'^  Is  not  this  to  fall 
into  that  great  abomination  of  putting  light  for 


0/  PeRF  LCTION.  251 

darknefs,    and    calling  good  evil,    and   evil  good  ? 
Since  they  fay  the  very  beft  anions  of  God's  chil- 
dren are  defiled  and  polluted,  and  that  thoje  that  fin 
daily  in  thought ,  word^  and  deed,   are  good  men  and 
women^  the  faints  and  holy  fervants  of  the  holy  ■purs 
God.     Can  there  be  any    thing  more    repugnant 
than  this  to  common  reafon  ?  Since  Xhefibje^  is 
ftill   denominated    from   that  accident   that    doth 
mofl  influence   it ;   as   a  wall  is  called  white  when 
there   is  much  whitenefs,  and  black  when  there  is 
much  blacknefsy  and  fuch  like  ;   but  when  there  is 
more   unrio-hteouinefs  in   a  man  than  righteouf- 
nefs,  that  man  ought  rather  to  be  denominated 
unrighteous  than  righteous.    Then  furely  if  every  if  aii  daily  fui, 
man    fm  daily  in  thought,   word,   and  deed,   and  ^'■"'^  "•  ^''^ 
that   in   his   1ms   there   is    no  righteouinels  at  all,  ihcnfpokcn  of 
and  that  all  his  righteous  aftions  are  polluted  and  '"^"'P'"'^-^ 
mixed  with  fm,  then  there  is   in  every  man  more 
unrighteoufneis  than  righteoufnefs  ;  and  fo  no  man 
ought  to  be  called  righteous,  no  man  can  be  faid 
to    be  fan5lified    or  wafhed.     Where   are   then   the 
children  of  God  f  Where  are  the  purified  ones^f  Where 
are  they  who  were  fometimes  unholy,  but  now  holy  ; 
that  fometimes  were  darknefs,  but  now   are  light  in 
the  Lordf  There  can  none  fuch  be  found  then  at 
this  rate,  except  that  unrighteoufnefs  be  efleemed 
fo  :   and  is  not  this  to  fall  into  that  abomination 
above   m.entioned   o^  jufiifying  the  ungodly'^  This  ^1,^.  i,iarpi,cmy 
certainly  lands  in  that  horrid   blafphemy  of  the  "'  ''"^  Ranteis, 
RanterSy    that  affirm    there  is  no  difference  betwixt "' 
good  and  evil,  and  that  all  is  one  in  the  fight  of  God. 
I   could  fhew  many  more  grofs  abfurdities,  evil 
confequences,  and  manifclt  contradictions  implied 
in  this  Jinf id  do^rine  ;  but  this  may  futlice  at  prc- 
fent,  by  which  alio  in  a  good  meafure  the  proof 
of  the  truth  we   affirm  is    advanced.      Yet   ne- 
verthelefs,  for  the  further  evidencing  of  it,  I  ffiall 
proceed  to  the  fecond  thing  propofed  by  mc,  to  wit, 
to  prove  this  from  fevcral  tcftimonics  of  the  holy 
fcriptLires,  K  k 


252  PROPOSITION      VIII, 

^e^.  II.  §.  VIII.  And  firft,  I  prove  it  from  the  perempr 

Proof  I .  tory  pofitive  command  of  Chriji  and  his  apojiles^ 
feeing  this  is  a  maxim  engraven  in  every  man's 
heart  naturally,  that  no  tnan  is  bound  to  do  that 
Be  ye  perfeft,  which  IS  impojjible  :  fipce  then  Chnji  and  his  apojiles 
MmtnfnX"'^  havc  commanded  us  to  keep  all  the  commandments , 
ments,  and  to  be  perfect  in  this  refpect,  it  is  poffible  for 

us  fo  to  do.  Now  that  this  is  thus  commanded 
without  any  commentary  or  confequence,  is  evi- 
dently apparent  from  thefe  plain  teftimonies.  Mat. 
y.  48.  and  vii.  21.  John  xiii.  17.  1  Cor.  vii.  19. 
2  Cor.  xiii.  11.  i  John  ii.  3,  4,  5,  6.  and  iii.  2,  3, 
4,  5,  6,  7,  B,  9,  10.  Thefe  fcriptures  intimate  a 
pofitive  command  for  it ;  they  declare  the  abfolute 
iieceffity  of  it ;  and  therefore,  as  if  they  had  pur- 
pofely  been  written  to  anfwer  the  objections  of  our 
oppojersy  they  fliew  the  folly  of  thofe  that  will 
efteem  themfelves  children  or  friends  of  God,  while 
they  do  otherwife. 
Proof  2.  Secondly^  It  is  poifible,  becaufe  we  receive  the 
The^  poiTibiiity  gofpel  and  law  thereof  for  that  effeft  ;  and  it  is 
expreflly  promifed  to  us,  as  we  are  under  grace,  as 
appears  by  thefe  fcriptures,  Rom.  iv.  14.  Sinjhall 
not  have  dominion  over  you  ;  for  ye  are  not  under  the 
law^  hut  under  grace:  andi^(9;72.  viii.  3.  For  what  the 
law  could  not  dOy  in  that  it  was  weak  through  thejlefhy 
God  fending  his  own  Son,  Sec.  that  the  righteoifnefs 
The  difference  of  the  law.  mizht  he  fulfilled  in  us,  Sec .     For  if  this 

of  the  law  and  i-    •  i         i  •%  rr 

gofpel.  were  not  a  condition  both  requiiite,  necenary,  and 

attainable  under  the  gofpel, there  were  no  difference 
betwixt  the  bringing  in  of  a  better  hope,  and  the  law 
which  made  nothing  per f edl  ;  neither  betwixt  thofe 
which  are  under  the  gofpel,  or  who  under  the /^■c*:; 
enjoyed  and  walked  in  the  life  of  the  gofpel,  and 
mere  legalifis.  Whereas  the  apoftle,  throughout 
the  whole  fixth  to  the  Romans,  argues  not  only 
the  poffihility  but  the  necejfty  of  being  free  from  fuch, 
from  their  being  under  the  gofpel,  and  uTidcY  grace ^ 
^ind  not  under  the  la-w  y  and  therefore  ftatcs  him- 


0/ Perfection.  25-^ 

feif  and  thofe  to  whom  he  wrote  in  that  condi- 
tion in  tliefe  verjes,  2,  3,  4,  y,  6,  7.  and  therefore 
in  the  11,  12,  13.  16,  17,  18.  ver/es  he  argues  both 
the  poiTibility  and  neceffity  of  this  freedom  from  Jin 
almoft  in  the  fame  manner  vve  did  a  little  before  5 
and  in  the  2 2d  he  declares  them  in  meafure  to 
have  attained  this  condition  in  thefe  words,  Bi/t 
now  being  made  free  from  Jin^  and  beco^ne  few  ants  to 
God^  ye  have  your  fruit  unto  holinejs^  and  the  end 
everlafiin?  life.  And  as  this  perfeftion  or  free-  „  r  o- 
dom  rrom  im  is  attained  and  made  polhble  where  freedom  from 
the  gofpel  and  inward  law  of  the  Spirit  is  received  !|,"de''onfhie"'^ 
and  known,  fo  the  ignorance  hereof  has  been  and  by  the  gofpd. 
is  an  occafion  of  oppofmg  this  truth;  For  man 
not  minding  the  light  or  lain  within  his  hearty 
wiiich  not  only  difcovers  (In  but  leads  out  of  it, 
and  fo  being  a  ftranger  to  the  new  life  and  birth 
that  is  born  of  God,  which  naturally  does  his  will, 
and  cannot  of  its  own  nature  traufgreis  the  com- 
mandments of  God,  doth,  I  fay,  in  his  natural 
ftate  look  at  the  commandments  as  they  are 
without  him  in  the  letter;  and  finding  himfelf  The  letterkiiis, 
reproved  and  convid:ed,  is  by  the  letter  killed  j ''"'^'"3'^^''^™^ 
but  not  made  alive.  So  man,  finding  himfelf 
wounded,  and  not  applying  himfelf  inwardly  to 
that  which  can  heal,  labours  in  his  own  will  after 
a  conformity  to  the  law  as  it  is  without  him, 
which  he  can  never  obtain,  but  finds  the  more  he 
wreftles,  the  more  he  falleth  fliort.  So  this  is 
the  Jew  ftill  in  eiteft,  with  his  carnal  command- 
ment, with  the  law  without,  in  the  Jirjl  covenant 
7?^/^,  which  makes  not  the  comers  thereunto  ferfeB ^ 
as  ■pertaiyiingto  the  confciencCj  Heb.  ix.  9.  the'  they 
may  have  here  a  notion  of  Chriflianify^  and  an  ex- 
ternal faith  in  Chrijl.  This  hath  made  them  ftraiil 
and  wrefl;  the  fcriptures  for  an  imputative  righte-^ 
cujnejs  wholly  without  them,  to  cover  their  im- 
purities ;  and  this  hath  made  tliem  imagine  an  ac- 
ceptance with  God  poflible,  though  they  fuppofe  it 


2J4  PROPOSITION    Vm. 

impoffible  ever  to  obey  Chrifl's  commands.  But 
alas  !  O  deceived  fouls  !  that  will  not  avail  in  the 
day  wherein  God  will  judge  every  man  according  to 
his  work,  whether  good  or  bad.  it  will  not  lave 
thee  to  fay,  it  was  necefTary  for  thee  to  fm  daily 
in  thought,  word  and  deed  ;  for  fuch  as  do  fo 
have  certainly  obeyed  unrighteoufncfs  ;  and  what 
is  provided  for  fuch  but  tribulation  and  angiiijh, 
indignation  and  wrath  ;  even  as  glory,  honour,  and 
-peace,  immortality  and  eternal  life  to  fuch  us  have 
done  good,  and  patiently  continued  in  well-doing.  So 
then,  if  thou  defireft  to  know  this  perfection  and 
freedom  from  fm  poiFible  for  thee,  turn  thy  mind 
to  the  Ught  and fpiritual  law  of  Chrijl  in  the  heart, 
and  fuffer  the  reproofs  thereof;  bear  the  judgment 
and  indignation  of  God  upon  the  unrighteous  part 
in  thee  a^  therein  is  revealed,  which  Chrift  hath 
made  tolerable  for  thee,  and  fo  (w^cr  judgment  in 
^■T'T<^\'  /i?^^  to  be  brought  forth  into  vi^ory,  and  thus  come 
fufFerings,  and  to  partake  o^  tYicfellow/hip  of  Chrifi' s  Jufferings ,  and 
are  made  con-  |^    made  conformablc  unto  his  death,  that  thou  mayeft 

tormable  unto  J  /•     7        •    ;     i  7  1177 

his  death,  feel  thyfelf  crucified  with  htm  to  the  world  by  the 
power  of  hii  crofs  in  thee  ;  fo  that  that  life  that 
fometimes  was  alive  in  thee  to  this  world,  and 
the  love  and  lufts  thereof,  may  die,  and  a  new 
life  be  raifed,  by  which  thou  mayeft  live  hence- 
forward to  God,  and  not  to  or  for  thyfelf  s  and 
with  the  apoftle  thou  mayeft  fay,  Gal.  ii.  20.  It  is 
710  mere  I,  but  Chriji  liveth  in  me  ;  and  then  thou  wilt 
be  a  Chrifiian  indeed,  and  not  in  name  only,  as  too 
many  are  ;  then  thou  wilt  know  what  it  is  to  have 
put  off  the  old  man  with  his  deeds,  who  indeed  fins 
daily  in  thought,  word,  and  deed  ;  and  to  have 
put  on  the  new  man ,  that  is  renewed  in  holinefs ,  after 
the  image  of  him  that  hath  created  him,  Eph.  iv.  24. 
and  thou  wilt  witnefs  thyfelf  to  be  God's  workman- 
finp,  created  in  Chrifi  jefus  unto  good  works,  and  fo 
Mat.  11.  30.  not  to  fm  always.  And  to  tliis  new  man  Chrifi' s 
1  John  5-  3;     yQj,(,  2s  e^Jy^  and  hii  burden  is  light ;  though   it  be 


0/ Perfection-,  sj-j* 

heavy  to  the  old  Adam  ;  yea,  the  commandments  of 
Gc^  are  not  unto  this  mdin  grievous  ;  for  it  is  his 
meat  and  drink  to  be  iound.  fulfilling  the  will  of  God. 

Laftly,  This    perfeclion    or    freedom   from  fm  p^oof  -^ . 
is  pollible,  becaufe  many  have  attained  it,  accord-  Many  have  at- 
ing  to   the   exprefs   teftimony  of  the   fcripture  ;  ^^^^^^  p"'"^"- 
fome   before   the  law,   and  fome  under  the  law, 
through  witneffing  and  partaking  of  the   benefit 
and  eifect   of  the   gofpel,   and   much  more  many 
under  the  o;ofpel.     As  firil,  It  is  written  oi Enoch,  ^""=^,  waikca 
hen.  V.  22,  24.  that  he  walked  witn  Lrod,  which  no  waspafedt. 
man  while  fmning  can  ;  nor  doth  the  fcripture  re- 
cord any  failing  of  his.   It  is  faid  oi Noah,  Gen.  vi. 
9.  and  of  JcZ'i.  8.  and  of  Zacharias  2Lni\  Elizabeth, 
Luke  i.  6.  that  they  were  perfe^ ;  but  under  the 
gofpel,  befides  that  of  the  Romans  above  mentioned, 
fee  what  the  apoftle  faith  of  many  faints  in  gene- 
ral, Eph.  ii.  4,  y,  6.  But  God,  who  is  rich  in  mercy ^ 
for  his  great  love  wherewith  he  hath  loved  us,    even 
when  we  were  dead  in  fins,  hath  quickened  us  together 
with  Chriji,  by  grace  ye  arefaved,  and  hath  raijed 
us  up  together,  and  made  us  fit  together  in  heavenly 
places  in  Chrijl  Jefus,  cncc.  I  judge  while  they  were 
fitting  in  thefe  heavenly  places,   they   could  not  be 
daily  finning  in  thought,  word,  and  deed  5   neither 
were   all  their  works  which  they  did  there  2.s  fil- 
thy rags,  or  as  a  menflruous  garment.     See  what  is 
further  faid  to  the  Hebrews,  xii.  22,  23.  Spirits  of 
jufi  men  made  perfect.     And  to   conclude,   let  that 
of  the  Revelations ,  xiv.  i,  2,  3.  4,5.  beconfidcred, 
where  though  their  he'iwg  fouiid  without  fault  be 
fpoken  in  the  prefent  time,  yet  it  is  not  without  rc- 
fpecl  to  their  innoccncy  v/hile  upon  earth  ;  and 
their  being  redeemed  from  among  men,  a7id  no  guile 
found  in  their  mouth,  is  expreflly  mentioned  in  tlie 
time  paft.     But  I  fliall  proceed  now,   in  the  third  ^q^,  jH, 
place,  to  anfvver  tne  objections,  which  indeed   are 
tlie  arguments  of  our  oppofers. 


256  PROPOSITION     VIII. 

Obj.  I.  §.  IX.   I  fhall  begin  with  their  chief  and  great 

argument,  which  is  the  words  of  the  apoftle, 
I  John  i.  8.  If  we  Jay  that  we  have  no  fin,  we  de- 
ceive ourfelves,  and  the  truth  is  not  in  us.  This 
they  think  invincible. 

Anf.  1 .  ^ut  is  it  not  ftrange  to  fee  men  fo  bhnded  with 

parti aUty  ?  How  many  fcriptm'es  tenfold  more 
plain  do  they  reject,  and  yet  flick  fo  tenacioufly 
to  this,  that  can  receive  fo  many  anfwers  ?  As 

If  we  fay  we    flrft     v Jf  rj^g  f^y   <u;e   have  no  fin,  &c.~I  will  not 

have  no  fin,  &c.  .  *- -^  -'^,      ,   .       n^n.       1        •        i      11  r. 

objeaed.  import  the  apoltle  himielr  to  be  nicluded.  Some- 
times the  fcriptiire  ufeth  this  manner  of  expreflion 
when  the  perfon  fpeaking  cannot  be  included  ; 
which  manner  of  fpeech  the  grammarians  call 
metafchematifmus.  Thus  fames  iii.  9,  lo.  fpeaking 
of  the  tongue,  faith,  'Therewith  blefs  we  God,  and 
therewith  we  cv.rfe  men;  adding,  Thefe  things  ought 
not  fo  to  he.     Who  from  this  will  conclude  that 

Anf.  2.  the  apoffcle  was  oneof  thofecurfers  ?  But  Secondly, 
This  objection  hitteth  not  the  matter  ;  he  faith 
not,  We  fin  daily  in  thought,  word,  and  deed  ;  far 
lefs  that  the  very  good  works  which  God  works  in 
us  by  his  Spirit  are  fin  :  yea,  the  very  next  verfe 
clearly  fnev/s,  that  upon  confeffion  and  repentance 
we  are  not  only  forgiven,  but  alfo  clearfed ;  He  is 
faithful  to  forgive  us  our  fins,  and  to  cleanfe  us  from 

*  1  John  i.  9.  all  unrighteoufnefs .  *  Here  is  both  a  forgivenefs  and 
removing  of  the  guilt,  and  a  cleanfing  or  removing 
of  the  filth;  for  to  make/6»m"i;.''72i?,/j-  and  cleanfing 
to  belong  both  to  the  removing  of  the  guilt,  as 
there  is  no  reafon  for  it  from  the  text,  fo  it  were 
a  moft  violent  forcing  of  the  words,  and  would 
imply  a  needlefs  tautology.  The  apoflle  having 
fliewn  how  that  not  the  guilt  only,  but  even  the 
filth  alfo  of  fin  is  removed,  fubfumes  his  words  in 
the  time  pafl  in  the  10th  verfe.  If  we  fay  we  kave  not 

Anf.  '•.  finned,  tue  make  him  a  liar.  Thirdly,  As  Augujline 
well  obferved,  in  his  expofition  upon  the  epilHe  to 
the  Galatians,  It  is  one  thing  not  to  fin,  and  another 


0/  PeRF  ECTIOK.  257 

thinz  not  to  have  fm'     The  apoflle's  words  are  not  ^^  is  one  thing 

.~^r  r  ■  r        1    •!         ^      ^     .^  not  to  lin,  and 

if  we  Jay  we  Jin  not,  or  commit  not  J.n  daily,  but  z/ another  thmg 
we  Jay  we  have  no  Jn  :  and  betwixt  theie  two  there  "''^ '°  havefm. 
is  a  manifeft  difference  ;  for  in  refpcift  all  have 
fiyined,  as  we  freely  acknowledge,  all  may  be  faid 
in  a  ienfe  to  have  Jin.  Again,  Jm  may  be  taken 
for  t\\G  Jeed  oj  Jin  J  which  may  be  in  thofe  that  arc 
redeemed  from  aclual  Jinning  ;  but  as  to  the  temp- 
tations and  provocations  proceeding  from  it  be- 
ing refifted  by  the  fervants  of  God,  and  not  yielded 
to,  they  are  the  devil's  fm  that  tempteth,  not 
the  man's  that  is  preferved.  Fourthly,  This  be-  Anf.  4. 
ing  confidered,  as  alfo  how  pofitive  and  plain 
once  and  again  the  fame  apoflle  is  in  that  very 
epiflle,  as  in  divers  places  above  cited,  is  it 
equal  or  rational  to  ftrain  this  one  place,  pre- 
fently  after  fo  qualified  and  fubfamed  in  the  time 
pafl,  to  contradict  not  only  other  pofitive  expref- 
fions  of  his,  but  the  whole  tendency  of  his  epiftle, 
and  of  the  reft  of  the  holy  commands  and  precepts 
of  the  fcripture  ? 

Secondly,  Their  fecond  objeilion  is  from  two  Obj.  2, 
places  of  Icripture,  much  of  one  fignification  :  the 
one  is,  i  Kings  viii.  46.  For  there  is  no  man  that 
Jinneth  not.  The  other  is,  EccleJ.  vii.  20.  For  there 
is  not  ajuji  man  upon  earth,  that  doth  good,  and  Jinneth 
not. 

I  anfwer,  Firfi:,  Thefe  afRrm  nothing  of  a  daily  Anfw. 
and  continual  y/;/;//«^,  fo  as  never  to  be  redeemed 
from  it  ;   but   only  that  all  have  Jinned,  or  that 
there  is  none  that  doth  wot  Jin,  though  not  always, 
fo  as  never  to  ceafe  to  Jn  ;  and   in  this  lies  the 
queftion.  Yea,  in  that  place  of  the  Kings  he  fpeaks 
within  two  vcrfes  of  the  returning  of  fuch  with  all 
their  Joids  and  hearts  ;  which  implies  a  poflibiHty  of 
leaving  off  lin.    Secondly,  There  is  a  refpeft  to  be  g^s'a'nd^ 
had  to  the  feafons  and  difpcnfations  ;    for  if  it  diipenfation-. 
fliould  be  granted  that  in  Solomon'^  time  there  was  '^^"^^  '  " 
none  tWt  Jinned  ncty  it  \w\\\  not  follow  that  there 


25B  PROPOSITION     viir. 

are  none  fuch  now,  or  that  it  is  a  thing  not  now 
attainable  by  the  grace  of  God  under  the  gofpel  : 
For  A  non  ejje  ad  non  fojfe  non  valet  fequela.  And 
Laflly,  This  whole  objection  hangs  upon  a  falfe 
Interpretation  ;  for  the  Hebrew  word  ^^^"^  may 
be  read  in  the  Potential  Mood,  thus,  'There  is  no 
man  who  may  not  fin,  as  well  as  in  the  Indicative  : 
fo  both  the  old  Latin,  Junius  and  TremelliuSj  and 
Vatablus  have  it ;  and  the  fame  word  is  fo  ufed, 
Pfalm  cxix.  11.  /  have  hid  thy  word  in  my  heart, 
\-p  Kton«  kV  yn*?  that  is  to  fay,  That  I  may  not  fin 
againft  thee,  in  the  Potential  Mood,  and  not  in 
the  Ltdicative  ;  which  being  more  anfwerable  to 
the  univerfal  fcope  of  the  fcriptures,  the  tefti- 
mony  of  the  truth,  and  the  fcnfe  almoft  of  all 
interpreters,  doubtlefs  ought  to  be  fo  under- 
ftood,  and  the  other  inter-^retation  rejeiHied  as  Jpi- 
rious. 
Obj.   3.  Thirdly,  They  objei^  fome  expreflions  of  the 

apoftle  Paul,  Rom.  vii.    19.  For  the  good  that  I 
would,   I  do  not  ;  but  the  evil  which  I  would  not, 
that  I  do.  And  verfe  24.  0  vjretched  man  that  I  am  ! 
who  Jhall  deliver  me  from  tlie  body  of  this  death  f 
Anfw.  I  anfwer,  This  place  infers  nothing,  unlefs   it 

were  apparent  that  the  apoftle  here  were  fpeak- 
ing  of  his  own  condition,  and  not  rather  in  the 
perfon  of  others,  or  what  he  himfelf  had  fome- 
times  borne  ;  which  is  frequent  infcripture,  as  in 
the  cafe  of  curfmg,  in  James  before  mentioned. 
But  there  is  nothing  in  the  text  that  doth  clearly 
fignify  the  apoftle  to  be  fpeaking  of  himfelf,  or  of 
a  condition  he  was  then  under,  or  was  always  to 
be  under;  yea,  on  the  contrary,  in  the  former 
chapter,  as  afore  is  at  large  fliewn,  he  declares, 
Paul  perfonatcsthey  were  dead  to  fi/n  ;  demanding  hoiv  fuch  fhould 
imn  to  ihew  yst  Uve  any  longer  therein  '^  Secondly,  It  appears  that 
them  the  Re-  ^^v.^  apoftle  pcrfonated  one  not  yet  come  to  a  fpi- 
ritual  condition,  in  that  he  faith,  verfe  14.  But  I 
am  carnal,  fold  under  fin.     Now  is  it  to    be  ima- 


0/  PeRF  ECTIONt  259 

gined  that  the  apoftle  Paul,  as  to  his  own  proper 
condition,  when  he  wrote  that  epijlle,  was  a  car- 
dial man,  who  in  ckap.  i.  teftifies  of  himlelf,  That 
he  was  Jeparated  to  be  an  apojile,  capable  to  impart 
to  the  Kovnans/piritual  gifts  ;  and  chap.  viii.  ver.  2. 
That  the  la-w  of  the  Spirit  of  Life  in  Chrifl  Jefus  had 
made  him  free  from  the  laiv  of  fin  and  death  ^  So 
then  he  was  not  carnal.  And  feeing  there  are  fpi- 
ritual  men  in  this  Hfe,  as  our  adverfaries  will  not 
deny,  and  is  intimated  through  the  whole  viiith 
chapter  to  the  Romans,  it  will  not  be  denied  but 
the  apoille  was  one  of  them  :  fo  then  as  his  calling 
hinifeif  (T^nW  in  chap.  vii.  cannot  be  underftood  of 
his  own  proper  flate,  neither  can  the  reft  of  what 
he  fpeaks  there  of  that  kind  be  fo  underftood  :  yea  •» 

after,  verfe  24.  where  he  makes  that  exclamation, 
he  adds  in  the  next  verfe,  I  thank  God  through  Jcfus 
Chrijl  our  Lord  ;  fignifying  that  by  him  he  wit- 
nefted  deliverance  ;  and  fo  goeth  on,  (hewing  how 
he  had  obtained  it  in  the  next  chapter,  viz.  viii. 
ver.  35.  fVho  fjall feparate  us  from  the  love  of  Chrift  ? 
And  ver.  37 .  But  in  all  thefe  things  we  are  more  han 
conquerors:  and  in  the  laft  verfe,  Nothing  fljall  be 
abletojeparate  us,  &c.  But  wherever  there  is  a  con- 
tinuing in  fm,  there  is  a  feparation  in  fome  degree, 
feeing  every  fm  is  contrary  to  God,  and  ii.>ou,U,  i.  e.  a 
tranfgreffion  of  the  law,  i  John  iii,  4.  and  whoever 
committeththe  Icaft  iin,  is  overcome  of  it,  and  fo  whom  fm  has 
in  that  refpeft  is  not  a  conqueror,  but  conquered.  b°noco/iqu'eror. 
This  condition  then,  which  the  apoille  plainly 
teftified  he  with  fome  others  had  obtained,  could 
not  confilt  with  continual  remaining  and  abiding 
in  fm. 

Fourthly,  They  objcd  the  faults  and  fins  of  fe-  (y^'y,  ^, 
veral  eminent  faints,  as 'No'a\\,    David,   i^c. 

I  anfwer,  That  doth  not  at  all  prove  the  cafe  :  Anfw. 
for  the  queltion    is  not   whether  good  men  may  not 
fall  into  fin,  which  is  not  denied  ;  but  "whether  it 
be  not  poffible  for  th^m  not  to  fin  ?  It  will  not  follow 

LI 


i66  PROPOSITION     Vltl; 

Can  they  that  bccaufe  thcfc  mcti  finned,  that  therefore  they  werd 

tin  DC  never  »/  '  y 

ireed  froth  fin  ?  iievcr  ftce  froM  fin,  but  2l\N2cyz  Jimicd :  for  at  this 
rate  of  arguing,  it  might  be  urged,  according  to 
this  rule  (^Contrariorum  par  ratio ^  i.  e.  The  reajon 
of  contraries  is  alike)  that  if,  becaufe  a  good  man 
hatli  finned  once  or  twice,  he  oan  never  be  free 
from  fin,  but  mull  always  be  daily  and  continually 
a  fmner  all  his  life  long  ;  then  by  the  rule  of  con- 
traries, if  a  wicked  man  have  done  good  once  or 
twice,  he  can  never  be  free  from  righteoulnefs, 
but  muft  alvvays  be  a  righteous  man  all  his  life- 
time :  which  as  it  is  moft  abfurd  in  itfelf,  fo  it 
is  contrary  to  the  plain  tellimony  of  the  fcripturc, 
Ezek.  xxxiii.  12  to  18. 
Obje*^:.  Laftly,  They  objevSt,  'That  if  perfe^ion  or  free- 
dom from  fin  he  attainable,  this  zvill  render  mortifica- 
tion of  fin  ufelefs,  and  make  the  blood  of  Chrifi  of  no 
fervice  to  us,  neither  need  we  any  more  pray  for  for- 
givenejs  of  fin. 

\nrwo  i  anfwer,  I  had  almoft   omitted  this   objection, 

becaufe  of  the  manifeft  abfurdity  of  it  :  for  can 
mortification  of  fin  be  ufelefs,  where  the  end  of  it 
is  obtained  ?  feeing  there  is  no  attaining  of  this 

Who  fights  and  perfection  but  by  mortification.     Doth  the  hope 


*iot  in  hop 


'P"'^°and  belief  of  overcoming  render   the    fiffht  un- 

ON'ercome  his  -  ..." 

ioe?  necefTary  .'^    Let  rational  men  judge  which  hath 

moft  fenfe  in  it,  to  fay  as  our  adverfaries  do,  //  is 
necejfary  that  we  fight  and  tvrefile,  but  we  muft  ne- 
ver think  of  overcoming^,  we  muft  refolve  ftill  to  be 
overcome  ;  or  to  fay,  Let  us  fighty  becaufe  we  may 
overcome  ?  Whether  do  fuch  as  believe  they  may 
be  cleanfed  by  it,  or  thole  that  believe  they  can 
never  be  cleanled  by  it,  render  the  blood  of  Chrifi 
r,iofi:  effectual  ?  If  two  men  were  both  grievoufly 
di  feafed,  and  applied  themfelves  to  a  phyfician  for 
remedy,  which  of  thofe  do  moft  commend  the  phy- 
ilciau  and  his  cure,  he  that  believeth  he  may  be 
cured  by  him,  and  as  he  feels  himfelf  cured,  con- 
fefietlA  that  he  is  fo,  and  fo  can  fay  this  is  a  Ikilful 


0/ PeRF  tCTION..  261 

phyfician,  this  is  a  good  medicine,  behold  I  am 
made  whole  by  it,  or  he  that  never  is  cured,  nor  ever 
believes  that  he  can  fo  long  as  he  lives  ?  As  for 
i^r^i'fing^or  forgivenefsy  we  deny  it  not  ;  for  that  Praying  for  f..r, 
all  have  finned,  and  therefore  all  need  to  pray  that  S''''*^^''-'^  '^^  ^'"- 
their  fins  paji  may  be  blotted  out,  and  that  they 
may  be  daily  preferved  from  (inning.  And  if  hop- 
ing or  believing  to  be  mzAc  free  from  fin  hinders 
praying  for  forgivenefs  of  fn,  it  would  follow  by 
the  fame  inference  that  men  ought  not  to  forfakc 
murder,  adultery,  or  any  of  thefe  grofs  evils, 
feeing  the  more  men  are  fmful,  the  more  plenti- 
ful occalion  there  v/ould  be  of  afldng  forgivenefs 
of  fm,  and  the  more  work  for  mortification.  But 
the  apoftle  had  fufficiently  refuted  fuch  fm-plea- 
fmg  cavils  in  thefe  words,  Rom.  vi,  i,  2.  Shall  we 
continue  in  fin  that  grace  may  abound  t  God  for- 
lid. 

But  laftly.  It  may  be  eafily  anfwercd,  by  a  re- 
tortion to  thofe  that  prefs  this  from  the  words 
of  the  Lord^s  Prayer,  forgive  us  our  debts,  that 
this  militates  no  lefs  againfl  perfeft  juftification 
tlian  againft  perfeft  fandiification  :  for  if  all  the 
faints,  the  lead  as  well  as  the  greateft,  be  per- 
fe6lly  juftified  in  that  very  hour  wherein  they  are 
converted,  as  our  adverfaries  will  have  it,  then 
they  have  remiflion  of  fms  long  before  they  die. 
May  it  not  then  be  faid  to  them,  What  need  have 
ye  to  pray  for  remilfion  of  fm,  who  are  already 
juftified,  whofe  fms  are  long  ago  forgiven,  both 
part:  and  to  come  ? 

§  .  X.  But  this  may  fuffice  :  concerning  thispof-Tcftimonies  of 
fibility  Jerem  fpeaks  clearly  enough,  lib.  3.  c^dver .^^^^l^^'^'^^f,'^^^^ 
Pelagium,    **  This  we  alfo  fay,  that  a  man  may  nottionnitrecdoni 
"  fm,  if  he  will,  for  a  time  and  place,  according  to 
'*  his  bodily  weaknefs,  fo  long  as  his  mind  is  in- 
"  tent,   fo  long  as  the  cords  of  the  Cithara  YtlAyi 
*'  not  by  any  vice  ;"   and  again  in  the  fame  book,  jerom. 
"  Which  is  that  that  1  faid,  that  it  is  put  in  our 


262 


PROPOSITION   vra. 


Augiiftii 


Gelaftus. 


That  by  the 
gift  of  God  al 
things  are 
poflible. 


Coticlufion. 


Phil.  3.   14. 
Prefs  forward 
to  the  mark, 
for  the  prize 
aiid  overcom- 
ing- 


^'  power  (to  wit,  being  helped  by  the  grace  of 
*'  God)  either  to  fin  or  not  to  fin."  For  this  was 
the  error  of  Pehgius,  which  we  indeed  rejeifl  and 
abhor,  and  M'hichtheF^/i'^ri^defervedlywithft;ood, 
*■  That  man  by  his  natural  Ibength,  without  the 
''  help  of  God's  grace,  could  attain  to  thatftate  fo 
■'  as  not  to  fin,"  And  Augiifthe  himfelf,  a  great 
oppofer  of  the  Felegian  herefy,  did  not  deny  this 
poliibility  as  attainable  by  the  help  of  God's  grace, 
as  in  his  book  de  Spiritu  6f  liter  a.  cap.  2.  and  his 
book  de  Natura  <[ff  Gratia  againft  Velagius,  cap. 
42,  50,  60,  and  6"^.  de  Gejtis  Concilii  rai^Jlini,  cap. 
7,  Sc  2.  aad  de  Peccato  Onginali,  lib,  2.  cap.  2. 
Gelafius  alfo,  in  bis  difputation  againft:  Pelagius^ 
faith,  '  *  But  if  any  affirm  that  this  may  be  given  tp 
*'  fome  faints  in  this  life,  not  by  thepower  of  man's 
* '  ftrcngth,  but  by  the  grace  of  God,  he  doth  well 
**  to  think  fo  confidently,  and  hope  it  faithfully  ; 
'*  for  by  this  gift  oi  God  all  things  are  poflible.'* 
That  this  was  the  common  opinion  of  the  Fathers^ 
appears  from  the  words  of  the  AJzanfic  Council^  ca- 
non the  laft,  **  We  believe  alfo  this  according  to  the 
**  Catholic  faith ,  that  all  who  are  baptized  through 
"  grace  by  baptifm  received,  and  Chrift:  helping 
**  them,  and  co-working,  may  and  ought  to  do 
'*  whatfoever  belongs  to  falvation,  if  they  will 
'^  faithfully  labour." 

§  .  XI.  Bleifed  then  are  they  that  believe  in  him, 
who  is  both  able  and  willing  to  deliver  as  many  as 
come  to  him  through  true  repentance  from  all  fin, 
and  do  not  refolve  as  thefe  men  do,  to  be  the  de- 
vil's fervants  all  their  life-time,  but  daily  go  on  for- 
faking  unrighteoufnefs,  and  forgetting thofe  things 
that  are  hehind,  prefs  forward  toward  the  mark,  for 
the  prize  of  the  high  calling  of  God  in  Chrifl  Jejus  ; 
fuchfhall  not  find  their  faith  and  confidence  to  be  in 
vain,  but  in  due  time  ftiall  be  made  conquerors  thro' 
him  in  whom  they  have  believed  ;  andfo  overcorri-t 
ing,  fjall  be  eflablifoed  as  pilars  in  the  houje  of  God^ 
Jo  as  they  fhall go  no  more  out,  Rev.  iii.  \2, 


0/ Perseverance,    ^c.  26^ 

PROPOSITION       IX. 

Concerning  Perseverance,  and  the  Poiribility 
of  Falling  from  Grace. 

Although  this  gift  and  inward  grace  of  God  be 
fnfficient  to  work  out  falvation,  yet  in  thofe  in 
whom  it  is  refilted  it  both  may  and  doth  be- 
come their  condemnation.  Moreover  tiiey  in 
whofe  hearts  it  hath  wrought  in  part  to  purify 
and  fantlify  them  in  order  to  their  further  per- 
fection, may,  by  dlfobedience,  fall  from  it,  turn 
it  to  wantonnefs  y  Jnde  4.  make  Jhipivreck  of  faith, 
I  Tim.  i.  19.  and  after  having  tajied  the  hea- 
venly gift,  and  been  made  partakers  of  the  Holy 
Ghoji,  again  fall  away,  Heb.  vi.  4,  5,  6.  yet  fuch 
an  increal'e  and  ftability  in  the  truth  may  in  this 
life  be  attained,  from  which  there  can  be  no 
total  apoftafy. 

§  .  I.  T^HE  firft  fentence  of  this  proportion  hath 
X  already  been  treated  of  in  \\\t  fifth  and 
fixth  propofttions,  where  it  hath  been  fhewn  that 
that  light  which  is  given  for  life  and  falvation  be- 
comes the  condemnation  of  thofe  that  refufe  it, 
and  therefore  is  already  proved  in  thofe  places, 
where  I  did  demoiifbrate  the  pofiibility  of  man's 
refilling  the  grace  and  Spirit  of  God  ;  and  indeed 
it  is  fo  apparent  in  the  fcriptures,  that  it  cannot 
be  denied  by  fuch  as  will  but  ferioufly  confider 
thefe  teftimonies,  Prov.  i.  24,  25,  26.  John  in.  18, 
19.2  'Theff.  ii ,  11,  12.  A^s  vii .  5 1 .  cv:  xii i .  46 .  Rom. 
i.  18.  As  for  the  otlicr  part  of  it,  that  they  in  whom 
this  grace  may  have  wrought  in  a  good  meafure  in 
order  to  purify  and Jantlify  them,  tending  to  their  fur  • 
tber  perfecliony  may  afterwards,  through  difoledieuce^ 
fall  away,  See,  the  tcdimonie?  of  the  fcripture  in- 
cluded in  the  propoiition  itfelf  are  fufficient  to 


264  P  R  O  P  O  S  I  T  I  O  N    IX. 

prove  it  to  men  of  unbiafTed  judgment  ;  but  be- 
caufe  as  to  this  part  our  caufe  is  common  with 
many  other  Proteftants^  I  fhali  be  the  more  brief  in 
it  :  for  it  is  not  my  defign  to  do  that  which  is  done 
akeady,  neither  do  I  covet  to  appear  knowing  by 
writing  much  ;  but  fimply  purpofe  to  prefent  to 
the  world  a  faithful  account  of  our  principles,  and 
briefly  to  let  them  underftand  what  we  have  to 
fay  for  ourlelves. 
I.  §.  II.  From  thefe  fcriptures  then  included  in 

^ra2b"'d^r-'"  ^^^  proportion ,  not  to  mention  many  more  which 
obedience       might  be  Urged,  I  argue  thus  ; 
evinced.  Jf  men  may  turn  the  grace  of  God  into  wantonnejs ^ 

^^'  ''  then  they  muji  once  have  had  it  ; 

But  the  firft  is  true,  therefore  alfo  the  fecond. 
Arg.  2.  If  'i^^^n  i^^y  make  fhipwreck  of  faith,  they  muJi 

once  have  had  it  ;  neither   could  they  ever  have  had, 
true  faith  without  the  grace  of  God  : 

But  the  firil;  is  true,  therefore  alfo  the  laft. 
If  men  may  have  tafied  of  the  heavenly  gift,  and 
been  made  partakers  of  the  Holy  Spirit,  and  after-'- 
wards  fall  away,  they  miifi  needs  have  known  in  mea- 
fiire  the  operation  of  God's  faving  grace  and  Spirit^ 
without  which  no  man  could  tafie  the  heavenly  gift^ 
nor  yet  partake  of  the  Holy  Spirit : 

But  the  firft  is  true,  therefore  alfo  the  lafl. 
II.  Secondly,  Seeing  the  contrary  doctrine  is  built 

The  doarine    upon  this  falfe  hypothefis,  Th^t  s[race  is  not  ^iven 

of  eleftion  and      -^  .  ■'  ^  '  * .  o  , 

Tcprohaiion  n /or  Jalvatton  to  any  J  but  to  a  certain  elect  number^ 
inconfiftent      ^^jf^^  caHnot  lofc  it,  and  that  all  the  reft:  of  mankind, 

•with  preaching  \   n   \  ?  i  j 

and  daily  ex-  by  afi  abfolute  decree,  are  debarred  from  grace  and 
hortaiion.  Jalvation  ;  that  being  deftroyed,  this  falls  to  the 
ground .  Now  as  that  doftrine  of  theirs  is  wholly  in- 
confiftent with  the  daily  praftice  of  thofe  that  preach 
it,  in  that  they  exhort  people  to  believe  and  be  fav- 
ed,  while  in  the  mean  time,  if  they  belong  to  the 
decree  of  reprobation,  it  is  fimply  impoffible  for 
them  fo  to  do  :  and  if  to  the  decree  of  eleftion,  it  is 
neediefs,  feeing  it  is  as  impodlble  to  them  to  mifs  of 


Arg.  3. 


0/ Perseverance,  ^c,  2651 

it,  as  hath  been  before  demonftrated.  So  alfo  In 
this  matter  oi perfeverance,  their  pracftice  and  prin- 
ciple are  no  lefs  inconfiftent  and  contradiftory. 
For  while  they  daily  exhort  people  to  be  faithful 
to  the  end,  fliewing  them  if  they  continue  not  they 
fhall  be  cut  off,  and  fall  fhort  of  the  reward)  which 
is  very  true,  but  no  lefs  inconfiftent  with  that  doc- 
trine that  affirms  there  is  no  hazard,  hecaufe  no 
■poffibility  of  departing  from  the  leajl  meajure  of  true 
grace  ;  which  if  true,  it  is  to  no  purpofe  to  be- 
feech  them  to  fiand,  to  whom  God  hath  made  it 
impolfible  to  fall.  I  (hall  not  longer  infift  upon  the 
probation  of  this,  feeing  what  is  faid  may  fuffice 
to  anfwer  my  defign  ;  and  that  the  thing  is  alfo 
abundantly  proved  by  many  of  the  famejudgment. 
That  this  was  the  dovitrine  of  the  primitive  Pro- 
tefiants  tlience  appears,  that  the  Augujline  Confejfwn 
condemns  it  as  an  error  of  the  Anabaptifis  to  fay, 
That  they  who  once  are  jujiifiedy  cannot  loje  the  Holy 
Spirit.  Many  fuch  like  fayings  are  to  be  found  in 
the  common  places  of  Philip  Melan£fhon.  VoJfiuSy 
in  his  Pelagian  Hiftory,  lib.  6.  teftifies,  that  this  was 
the  cofnmon  opinion  of  the  Fathers.  In  the  confirma-  the^frth'e"rsTo^ 
tion  of  the  twelfth  thefts,  page  587.  he  hath  thefe  ccming  faiiinj 
words:  *'Thatthis  which  we  have  faid  was  the  com-  ^°^  ^""* 
**  mon  fentiment  of  antiquity,  thofe  at  prefent  can 
*  *  only  deny,  who  otherways  perhaps  are  men  not 
*'  unlearned,  but  neverthelefs  in  antiquity  altoge- 
**  therftrangers,"&c.  Thefe  things  thus  obferved, 
I  come  to  the  objetVions  of  our  oppofers. 

§  .  III.  Firft,  They  alledge.  That  thofe  places  men-  qj  . 
tioned  of  making  fiiipwreck  of  faith,  are  only  to  be  im-       *'* 
derjiood  of feeming  faith,  and  not  of  a  real  true  faith. 

This  objection  is  vervweak,  and  apparently  con-  »    r^ 
trary  to  the  text,    i  Tim.  i.  19.  where  the  apoftlc  ' 
addeth  to  faith  a  good  confci&nce,  by  way  of  com-  Agoodandcvii 
plaint ;    whereas    if   their   faith    had  been  only  conicieacc. 
feeming  and  hypocrical,  the  men  had  been  better 
without    it   than  with  it  j  neither  had  they  been 


z66  P  R  O  P  O  S  I  T  I  O  N     IX. 

worthy  of  blame  for  loling  that  which  in  itfelf 
was  evil.  But  the  apoftle  expreiHy  adds  \and  of 
a  good  conjcience^  which  fhews  it  was  real  ;  nei- 
ther can  it  be  iiippofed  that  men  could  truly  attain 
a  good  conjcience  without  the  operation  of  God's 
Javing  grace  ;  far  lefs  that  a  good  conjcience  doth 
confifl  with  a  feeming  falfe  and  hypocritical  faith. 
Again,  thefe  places  of  the  apoftle  being  fpoken 
by  way  of  regret  clearly  import  that  thefe  at- 
tainments they  had  fallen  from  were  good  and 
real,  not  falfe  and  deceitful,  elfe  he  would  not 
have  regretted  their  falling  from  them  ;  and  fo 
he  faith  pofitively,  They  tafted  of  the  heavenly  gift, 
and  were  made  partakers  of  the  Holy  Gboji,  <^c. 
not  that  they  feemed  to  be  fo_,  which  fheweth  this 
ohje^i  ion  is  very  frivolous. 
Obi.  2.  Secondly,  They  allege,  Vhil.   i.  6.   Being  con- 

fident of  this  very  things  that  he  which  hath  begun  a 
good  work  in  you  will  perform  it  until  the  day  of 
Jefus  Chrifi,  Sec.  and  i  Pet.  i.  5.  PFho  are  kept  by 
the  pozver  of  God  through  faith  untojclvatlon. 
Anfw.  Thefe  fcriptures,  as  they  do  not  affirm  anything 

pofitively  contrary  to  us,  fo  they  cannot  be  under- 
llood  otherwife  than  as  the  condition  is  performed 
upon  our  part,  feeing  jalvation  is  no  otherways 
propofed  upon  P^'opofcd  tlicre  but  upon  certain  neceffary  condi- 
ceruin  condi-  tlous  to  bc  performed  by  us,  as  hath  been  above 
be'perf^imed.  pi'ovcd,  and  as  our  adverfarics  alfo  acknowledge, 
as  Rom.  viii.  1  3.  For  if  ye  live  after  the  fejh,ye  (hall 
die  \  bit  if  ye  through  the  Jpirit  do  mortify  the  deeds 
of  the  body,  ye  JJjall  live.  And  Heb.  iii.  14.  .  We 
are  made  partakers  of  Chrijl^  if  we  hold  the  beginning 
of  our  confidence  fledfafi  unto  the  end.  For  if  thefe 
places  of  the  fcripture  upon  which  the)^  build  their 
objedions  were  to  be  admitted  without  thefe  con- 
ditions, it  would  manifeftly  overturn  the  whole 
tenor  of  their  exhortations  throughout  all  their 
writings.  Some  other  obje^lions  there  are  of  the, 
fame  nature,  which  arc  iblved  by  the  fame  anfwers, 


0/ Peresverance,  ^c.  iGf 

which  alfo,  becaufc  largely  treated  of  by  others,  I 
omit,  to  come  to  that  teftimony  of  the  truth 
which  is  more  efpecially  ours  in  this  matter,  and  is 
contained  in  the  latter  part  of  the  proportion  in 
thefe  words  :  I'et  Jiich  an  incrcafe  a.?; d  J} ability  in  the 
truth  may  in  this  life  be  attained,  from  "johich  there 
cannot  be  a  total  apojiafy . 

§.  IV.  As  in  the  explanation  of  the  fifth  and 
fixth  propofitions  1  obfcrved,  that  fome  that  had  de- 
nied the  errors  of  others  concerning  reprobatioiiy 
and  affirmed  the  iiniverfality  of  Chriji's  death,  did 
nothwithflanding  fall  fliort  in  fufficiently  holding 
forth  the  truth,  and  fo  gave  the  contrary  party  oc- 
cafion  by  their  defeats  to  be  ftrengthened  in  their 
errors,  fo  it  may  be  laid  in  this  cafe.  As  upon  the  Thetv.o  ex- 
one  hand  thev  err  who  affirm  that  the  leafl  decree  <?/^  I'f '"^ 'T'^  t 

J  •>  a  J    run  into  bv  ai- 

true  and  faving  grace  cannot  be  fallen  fro?n,  fo  do  Verting  a  final 
they  err  upon  the  other  hand  that  deny  any  fuch  Jai55"{„|^"' 
fiability  to  be  attained  from  ivhich  there  ca?2770t  be  a  grace  impofiib 
total  and  final  apofiafy.  And  betwixt  thefe  two  ex- 
tremes lieth  the  truth  apparent  in  the  fcriptures, 
which  God  hath  revealed  unto  us  by  the  teftimony 
of  his  Spirit,  and  which  alfo  we  are  made  fenfible 
of  by  our  own  experience.  And  even  as  in  the 
former  controverfy  was  obferved,  fo  alfo  in  this, 
the  defence  of  truth  will  readily  appear  to  fuch  as 
ferioufly  weigh  the  matter  ;  for  the  arguments 
upon  both  hands,  rightly  appHed,  will  as  to  this 
hold  good  ;  and  the  objeftions  which  are  flrong  as 
they  are  refpedlively  urged  againft  the  two  oppofitc 
falfe  opinions^  are  here  eafdyfolvcd,  by  the  eftablilh- 
ing  of  this  truth.  For  all  the  arguments  which 
thefe  allege  that  affirm  there  can  be  no  falling  away, 
may  well  be  received  upon  the  one  part,  as  of 
thofe  who  have  attained  to  this  liability  and  efta- 
bliffiment,  and  their  objci^ions  folved  by  this  con- 
feifion  ;  fo  upon  the  other  hand,  the  arguments 
alleged  from  fcripturc  tcftimonics  by  thofe  that 
affirm  the  pojfibility  of  fdling  a'H'ay  may  well  be  re- 
JNI  m 


ViSS  PROPOSITION     IX. 

ceivcd  of  fuch  as  are  not  come  to  this  eflablifliment, 
though  having  attained  a  meafure  of  true  grace* 
Thus  then  the  contrary  batterings  of  our  adverfa- 
ries,  who  niifs  the  truth,  do  concur  the  more 
ftrongly  to  eftabhfli  it,  while  they  are  deftroying 
each  other.  But  left:  this  may  not  feem  to  fuffice,  to 
fatisfy  fuch  as  judge  \t  always  poffible  for  the  bejl  of 
men  before  they  die  to  fall  away^  I  lliall  add,  for  the 
proof  of  it,  fome  brief  confideratioits  from  fome 
-.  few  teftiimonies  of  the  fcripture. 

WatcMuincfs  .  §•  ^'-  And  firft;,  I  freely  acknowledge  that  it 
and  diligence  is  good  for  all  to  be  liumble,  and  in  this  refped:  not 
fibr/neceffity"'  ^^'^^  Confident,  fo  as  to  lean  to  this,  to  foftcr  them-^ 
to  all,  felvcs  in  iniquityj  or  lie  down  in  fecurity,   as  if 

they  had  attained  this  condition,  feeing  watchful- 
nefs  and  diligence  is  of  indifpenfible  neceffty  to  all 
mortal  men,  fo  long  as  they  breathe  in  this  world  ; 
for  God  will  have  this  to  be  the  conftiant  pra6tice  of 
a  Chriftian,  that  thereby  he  may  be  the  more  fit  to 
ferve  him,  and  better  armed  againft:  all  the  tempta- 
tions of  the  enemy.  For  fmce  the  wages  of  fin  is 
death,  there  is  no  man,  while  he  fmneth,  and  is 
fubjejfl  thereunto,  but  may  lawfully  fuppofe  himfelf 
capable  of  perifliing.  Hence  the  apoft:le  P^z// him- 
felf faith,  I  Cof.  ix.  27*  But  I  keep  under  my  body^ 
and  bring  it  into  fubje£fion,  lefl  that  by  any  means 
when  I  have  preached  to  others,  I  myfelf  fnould  be  a 
cafl-away.  Here  the  apoflile  fuppofes  it  poffible  for 
him  to  be  a  caji-azuay,  and  yet  it  may  be  judged 
he  was  far  more  advanced  in  the  inward  work  of 
regeneration  when  he  wrote  that  epiftle  than  many 
who  now-a-days  too  prefumptuoufly  fuppofe  tjiey 
c2.Y\\-\ot  fall  away ,  becaufe  they  feel  themfelves  to 
have  attained  fome  fmall  degree  of  true  grace.  But 
the  apoft:le  makes  ufe  of  this  fuppofition  or  pofli- 
bility  of  his  being  a  caft-away,  as  I  before  obferved, 
as  an  inducement  to  them  to  be  watchful  ;  I  keep 
binder  my  body,  left,  &c.  Neverthelefs  the  fame 
apoft;le,  at  another  time,  in  the  fenfe  and  feeling  of 


0/ Perseverance,  ^c.  t6^ 

God*s  holy  power,  and  in  the  dominion  thereof,  find^ 
ing  himfelf  a  conqueror  thcre-througli  over  fin  and 
his  foul's  enemies,  maketh  no  difficulty  to  affirm, 
Rom.  viii.  38.  For  I  am  perfuaded  that  neither  death 
nor  life,  &c.  which  clearly  fheweth  that  he  had  at- 
tained a  condition  from  which  he  knew  he  could 
not  fall  away . 

But  fecondly,  It  appears  fuch  a  condition  is  at-        II-  . 
tainable,  becaufe   we  are  exhorted  to  it  ;  and,   as  ^iJ^bJj'in"^!; 
hath  been  proved  before,  the  fcripture  never  pro-  litc  from 
pofeth  to  us  things   impoffible.     Such   an  exhorta- j^ofaiunrawiy. 
tion  we  have  from  the  apoftle,  2  Pet.  i.  10.  Where- 
fore the  rather^  brethren,  give  diligence  to   jnake  your 
calling  and  ele^iion  furc,  for  if  ye  do  theje  things  ye 
JJjall  never  fall.      And  tliough  there   be   a   condi- 
tion  here   propofed,    yet   lince   we    have    already 
proved  that   it   is  poflible  to  fulfil  this  condition, 
then    alfo  the   promife   annexed  thereunto  may  be 
attained.     And  fnice,  where  aifurance  is  wanting, 
there  is  ftill  a  place  left  for  doubtings  and  defpairs, 
if  we  fliould  affirm  it  never  attainable,  then  fliould 
there   never  be  a  place  known  by  the  faints  in  this 
world,  wherein  they  might  be  free  of  doubting  and 
defpair  ;  which   as  it  is  moft  abfurd  in  itfelf,  io  it 
is  contrary  to  the  manifeft  experience  of  thoufands. 

Thirdly,   God  hath  given  to  many  of  his  faints        III. 
and  children,   and  is  ready  to  give  unto  all,   a ///// ^  certain  aiiu. 

,  .  rr  11  1   •  11^  '-'"ce  and  ella. 

and   certain  ajjiirance  that  they    are   his,    and  that  biiihmcmgi- 
uo   power  fliail  be   able  to  pluck  them  out  of  his  ''"  '^'^  ^""^  "^ 

•*  m  many  oi  his 

hand.     But  this  aifurance  would  be  no  affurance,  nimtsand 
if   thofe   who  are   fo   ajjured  were    not   ejiablifbed'^''^'^''^''''' 
and   confirmed  beyond   all  doubt  and  hefitation  ;  if 
fo,  then  furely  there  is  no  poffibility  for  iiich  to  mifs 
if  that  which  God  hath  alfured  them  of.     And  that 
there   is  fuch   afjurance  attainable   in  this  life,  the 
fcripture  abundantly  declarcth,  both  in  general  and 
as  to  particular   perfons.     As   firll,  Rev.  \\\,    12. 
Him   that   overcometh   will   I  make   a  pillar  in  the 
temple  of  my  God,  and  he  pall  go  no  more  outj  Sec, 


27a  P  R  O  P  O  S  I  T  I  O  N    IX, 

which    containeth    a     general    promife    unto  all. 
Hence  the   apoflle   fpeaks  of  fome  that  are/d-^W, 
2  Cor.  i.  22.  IVho  hath  alfo  Jealed  iis,  and  given  the 
earneli  of  the  Spirit  in  our   hearts :  wherefore  the 
Spirit  {ojealing  is  called  the  earneji  or  fledge  of  our 
inheritance,  Fjph.   i.  13.     In  whom  ye  ipjerejealed  with 
that  Holy  Spirit  of  promife.     And  therefore  the  apof- 
tle  Paul,  not  only  in  that  of  the  Romans  above  no- 
ted,  declareth  himfelf  to  have  attained  that  condi- 
tion, but  2  T'im.  iv.  7.  he  afhrmeth  in  thefe  words, 
/  have  fought  a  good  fight,  Sec.  which   alfo  many 
good  men  have   and  do  witnefs.     And  therefore, 
as  there    can  be  nothing  more   evident  than  that 
which  the  manifefi  experience  of  this  time  fheweth, 
and  therein  is  found   agreeable  to  the  experience 
of  f(irrmer  times,  fo  we  fee  there  have  been  both 
of  old  and  of  late  that  have  turned  the  grace  of  God 
into    wantonnefs,    and    have  fallen  from  their  faith 
and  integrity  ;  thence  we  may  fafely  conclude  fuch 
a  falling  away  poffihle.     We   alfo  lee  that  fome  of 
old  and  of  late  have   attained  a  certain  affurance, 
fome  time  before  they  departed,  that  they  fliould 
inherit  eternal  life,  and  haye  accordingly  died  in  that 
good  hope,  of  and   concerning  whom  the  Spirit  of 
God  teftified  that  they  are  Javed.     Wherefore  we  all 
fee  fuch  a  ftate  is  attainable  in  this  life,  from  which 
there  is  not  2i  falling  away  :  for  feeing  the  Spirit  of 
God  did  fo  teftify,    it  was  not  poflible   that  they 
fhould  perifh,   concerning  whom  he  who  cannot  lye 
thus  bare  witnefs. 


0/ /i?^  Ministry.  271 

PROPOSITION       X. 

Concerning  the  Ministry. 

As  by  the  light  or  gift  of  God  all  true  knowledge 
in  things  Ipiritual  is  received  and  revealed,  lb  by 
the  llime,  as  it  is  manifefled  and  received  in  the 
heart,  by  the  flrength  and  power  thereof,  every 
true  mimjler  oi  t.\\e  go/pel  \^  ordained,  prepared, 
and  fupplied  in  the  work  of  the  jninijlry  ;  and  by 
the  leading,  moving,  and  drawing  hereof  ought 
every  evangelijl  and  Chrijiian  ■pafior  to  be  led  and 
ordered  in   his  labour  and  work  of  the  gofpel, 
both  as  to  the  place  where ^   as  to  the  perfons  to 
whom,  and  as  to  the  time  wherein  he  is  to  minijier. 
Moreover  they  who  have  this  authority  may  and 
ouglit  to  preach  tlie  gofpel,  though  without  hu- 
man commiffion  or  literature  ;  as  on  the  other  hand, 
they   who  want  the  authority  of  this  divine  gift, 
hovv^ever  learned,  or  authorized  by  the  commifjion 
of  7nen  and  churches,  are  to  be  efleemed  but  as 
deceivers,  and  not  true  minijier s  of  Vac  go/pel.  Alfo 
they  who  have  received  this  holy  and  unfpotted 
gift,   as  they  have  freely    received  it,  fo  are  //'(fy  The  gofpd  to 
freely  to  give  it,  without  hire  or  bargaining,  far  n-edy.MrL  ,0, 
lefs  to  ufe  It  as   a  Trade  to  get  money  by  :   yet  if  s. 
God  hath  called  any  one  from  their  employment 
or  trades,  by  which  they  acquire  their  livelihood, 
it  may  be  lawful  for  fuch,  according  to  the  liberty 
which  they  feel  given  them  in  the  Lord,  to  re- 
ceive fuch  temporals  (to  wit,  what  may  be  need- 
ful for  them  for  meat  and  cloathing)  as  are  given 
them  freely  and  cordially  by  thole  to  whom  they 
have  communicated  fpirituals. 

§.  I.   XJITHERTO  I  have  treated  of  thofe 
_|~j[    things  which  relate    to  the   Chrijiian 
faith  and  ChriJIians,   as  tliey  (land  each  in  his  pri- 
vate and  particular  condition,  and  how  and  by  what 


%1%  PROPOSITION     X. 

means  every  man  may  be  a  Chrifiian  indeed,  and  fo 
abide.       Now  I  come  in  order  to  fpeak  of  thofe 
things  that  relate  to  Chrifiians^  as  they  are  ftated  in  a 
joint  fellowjhip  and  communion ,   and  come  under  a  vi- 
able and  outw2iYd.  fociety ,  whicYi  Jociety  is  called  the 
Tiie  church  of  chuTch  of  God,  and  in  fcripture  compared  to  a  bodyy 
5it°uliYodV^df  and  tlierefore  named  the  body  of  Chrift.    As  then  in 
Chriii.  the  natural  body  there  be  divers  members,  all  con- 

curring to  the  common  end  of  preferving  and  con- 
firming the  whole  body,  fo  in  tiiis  Jpiritual  and 
miftical  body  there  are  alio  divers  members,  accord- 
ing to  the  different  meafures  of  grace  and  of  the 
Spirit  diverfly  adminiftered  unto  each  member  ;  and 
from  this  diverjity  arifeth  that  diftiniSlion  of  perfons 
in  the  vifiblefociety  of  Chrijiians,  as  of  apojiles^pajiorsy 
evangelijis,  minijiersy  Sec.  That  which  in  this  propo- 
iition  is  propoied,  is,  fVhat  m^kes  or  confiitutes  any 
a  minijier  of  the  church,  what  his  qualifications  ought 
to  be,  and  how  he  ought  to  behave  him/elf?  But  becaufe 
it  may  feem  fomewhat  prepofterous  to  fpeak  of 
the  difiin£i  offices  of  the  church  until  fomething  be 
faid  of  the  church  in  general,  though  nothing  pofi- 
tively  be  faid  of  it  in  the  propofition  ;  yet,  as  here 
implied,  I  fliall  briefly  premife  fomething  thereof, 
and  then  proceed  to  the  particular  members  of  it. 

§ .  II.  It  is  not  in  the  leafh  my  defign  to  meddle 
with  thofe  tedious  and  many  controveriies  where- 
with the  Papijls  and  Protejiants  do  tear  one  another 
concerning  this  thing  ;  but  only  according  to  the 
truth  manifefted  to  me,  and  revealed  in  me  by  the 
teflimony  of  the  Spirit,  according  to  that  propor- 
tion of  wifdom  given  me,  briefly  to  hold  forth  as  a 
neceffary  introdudion  both  to  this  matter  of  the 
7ninifiry  and  of  worfliip^  which  foUoweth  thofe  things 
which  I,  together  with  Yny  brethren,  do  believe  con- 
cerning the  church. 
j^  The   Church  then,    according  to  the   grammati- 

cal fignification  of  the  word,    as  it  is  ufed  in  the 
holy  fcriptiu'e,  fignifies    an  ajfenihly  ox  gathering 


0/ /ii^  Ministry*  2^13 

ef  many  inlo  one  place  ;  for  the  fubflantive    w^^«»"'«  The  etymology 
comes    from  the  word  iXKaXia  I  call  out    ofy    and  ^f 'Reword 
originally    from  xa/e^  I  call  \    and  indeed,   as  this /hurTh,  aud 
is  the  prammatical  fenfe  of  the  word,  fo  alfo  it  is  f'gn'fi"uon 

fc>  ,         .  ,  .  .        ot  It. 

the  real  and  proper  fignification  of  the  thing,  the 
church  being  no  other  thing  but  the  fociety,  gather- 
ing, or  company  of  Jnch  as  God  hath  called  out  of  the 
world,  and  worldly  fplrit,  to  walk  in  his  Lig  ht  and 
Life.  The  church  then  fo  defined  is  to  be  con- 
fidered,  as  it  comprehends  all  that  are  thus  called 
and  gathered  truly  by  God,  both  fuch  as  are  yet  in 
this  inferior  world,  and  fuch  as  having  already 
laid  down  the  earthly  tabernacle,  are  pafFed  into 
their  heavenly  manfions,  wiiich  together  do  make 
up  the  one  catholic  church,  concerning  which 
there  is  fo  much  controverfy.  Oat  of  which  !i'°£':f;|;'^ 
church  we  freely  acknowledge  there  can  be  no  Church. 
falvation  ;  becaufe  under  this  church  and  its  de- 
nomination are  comprehended  all,  and  as  many, 
of  whatfoever  nation,  kindred,  tongue,  or  people 
they  be,  though  outwardly  flrangers,  and  remote 
from  thofe  who  profefs  Chrifi  and  Chriftianity  in 
words,  and  have  the  benefit  of  the  fcriptures,  as  be- 
come obedient  to  the  holy  light  and  teftimony  of  God 
in  their  hearts,  fo  as  to  become  fandified  by  it, 

■•  •  Whit  the 

and   cleanfed  from  the  evils  of  their  ways.     For  ch„Tch  is. 
this  is  the  univerfal  or  catholic  fpirit ,  by  which  many 
are    called  from  all  the  four  corners  of  the  earth, 
and  pall  fit  down  with  Abraham,  Ifaac,  <^7?^  Jacob  : 
by  this  thejecret  life  and  virtue  of  Jefus  is  conveyed 
into  many  that  are  afar  off,  even  as  by  the  blood 
that  rvms  into  the  veins  and  arteries  of  the  natural 
body  the  life  is  conveyed  from  the  head  and  heart 
unto  the  extreme  parts.     There  may  be  members 
therefore  of  this  catholic  church  both  among  Zv^- "T^"^^^^^^"^  j,^_ 
thens,  'Turks,  Jews,  and  all  the  feveral  forts  of  Chri-  come  member 
Jlians,  men  and  women  of  integrity  and  Innplicity  ®  "'^  ■■  '""^^ 
of  heart,  who  though  blinded  in  fome  things  in  their 
underftanding,    and    perhaps  burdened    with    the 


$74  PROPOSITION      X. 

faperflitions  and  formality  of  the  feveral  fe6ls  in 
which  they  are  ingrolTed,  yet  being  upright  in 
their  hearts  before  the  Lord,  chiefly  aiming  and 
labouring  to  be  delivered  from  iniquity,  and  loving 
to  follow  righteoufnefs,  are  by  the  fecret  touches 
of  this  holy  light  in  their  fouls  enlivened  and  quick- 
ned,  thereby  fecretiy  united  to  God,  and  there- 
through become  true  members  of  this  catholic 
church.  Now  the  church  in  this  refpe»5l  hath  been 
in  being  in  all  generations  ;  for  God  never  wanted 
fome  fuch  witnelfes  for  him,  though  many  times 
flighted,  and  not  much  obferved  by  this  world  ; 
and  therefore  this  church,  though  ftill  in  being,  hath 
been  oftentimes  as  it  were  invifible,  in  that  it  hath 
not  come  under  the  obfervations  of  the  men  of  this 
world,  being,  as  faith  the  fcripture,  Jer.  iii.  14. 
Cite  of  a  city,  and  two  of  a  family.  And  yet  though 
the  church  thus  confidered  may  be  as  it  were  hid 
from  wicked  men,  as  not  then  gathered  into  a  vifi- 
hie  fellowjhip,  yea  and  not  obferved  even  by  fome 
that  are  memljers  of  it,  yet  may  there  notwith- 
flanding  many  belong  to  it ;  as  when  Elias  com- 
plained he  was  left  alone,  1  Kings,  xix.  18.  God  an- 
fwered  unto  him,  I  have  referved  to  myf elf  f even 
ihoufand  men,  who  have  not  bowed  their  knees  to  the 
image  <?/Baal  ;  whence  the  apoftle  argues,  Rom.  xi. 
the  being  of  a  remnant  in  his  day. 
II.  §.  III.  Secondly,  The  church  is  to  be  confidered 

The  definition  as  it  figuifies  a  certain  number  of  perfons  gathered 
*f^hechurch    by  God's  Spirit,   and  by  the  teftimony  of  fome 
thered  'into  a  of  liis  fervants  raifed  up  for  that  end,  unto   the 
vir.bie  fellow,  i^eiief  of  the  true  principles  and  doarines  of  the 
Chriftian  faith,   who    through   their  hearts  being 
united  by  the  fame  love,   and  their  underftandings 
informed  in    the  fame  truths,    gather,  meet,  and 
alTemble  together  to  wait  upon  God,  to  worftiip 
him,   and  to  bear  a  joint  teflimony  for  the  truth 
againft  error,  fuffering  for  tlie  fame,   and  fo  be- 
coming through   this    fellowfliip   as    one   family 


Of  she  MitiisTRY .  27J' 

and  houfliold  in  certain  refped:s,  do  each  of  them 
watch  ovei-j  teach,  inftrud:,  and  care  for  one  ano- 
ther, according  to  their  feveral  meafures  and  at- 
tainments :  facli  were  the  churches  of  the  primitive 
times  gathered  by  the  apoflles  ;  whereof  we  have 
divers  mentioned  in  tlie  holy  fcriptures.  And  as 
to  the  vifibility  of  tlie  church  in  tliis  refpecTh,  there 
hath  been  a  great  interuption  fnice  the  apoftles 
days,  by  reafon  of  the  a-pojlajyy  as  will  hereafter 
appear. 

§.  IV.  To  be  a  member  then  of  the  Caiholick  now tohecomft 
church,  there  is  need  of  the  inward  calling  of  Gcd  \^^''l^"^\^'^ 
by  his  light  in  the  hearty  and  a  being  leavened 
into  the  nature  and  fpirit  of  it,  fo  as  to  fori'ake 
unrighteoufnefs,  and  to  be  turned  to  righteoufnefs, 
and  in  the  inwardneis  of  the  mind  to  be  cut  out 
of  the  wild  olive  tree  of  our  own  firfb  fallen  na- 
ture, and  ingrafted  into  Chriji  by  his  JVord  and 
S-pirit  in  the  heart.  And  this  may  be  done  in 
thofe  who  are  ftrangers  to  the  hiftory,  (God  not 
having  pleafed  to  make  them  partakers  thereof) 
as  in  the  fifth  and  fixth  ■propofitions  hath  already 
been  proved. 

To   be  a  member  of  a  particular  church  of  Chri/i,  The  outward 
as  this  inward  work  is   indifpenfibly  necelfary,  fo  fhc  mem"b«3 
is  alfo   the  outward  profeffion  of,    and   belief  in,  oftheuuc 
Jefus  Chrift,   and   thofe   holy  truths  delivered   by  ^  "''  ' 
his  Spirit  in  the  fcriptures  ;  feeing  the  teftimony 
of  the   Spirit  recorded  in  the  fcriptures,   doth  an- 
fvver  the  teftimony  of  the  fame  Spirit  in  the  heart, 
even  as  face  anfwereth  face  in  a  glafs.     Hence  it  fol- 
lows, that  the  inward  work  of  holinefs,  and  for- 
faking   iniquity,   is   nccefiary  in    every  refpe^l  to 
the  being  a  member  in  the  church   of  ChriJI  ;  and 
that   the    outward  profeifion   is  neceffary  to    be   a 
member  of  a   particular  gathered  church,  but   not 
to   the   being  a  member  of  the  Catholick  church  ; 
yet  it  is  abfolutely  necelTary,  where  God  affords  the 
opportunity  of  knowing  it  :  and  the  outward  tefli- 

N  n  ■■' 


27^  PROPOSITION      X. 

mony  is  to  be  believed,    where  it  is  prefented  and 
revealed  ;  the  fiim  whereof  hath  upon  other  occa- 
fions  been  already  proved. 
'^<.'\"'T^'''        §•   ^-  Biit    contrary  hereunto,  the    devil,  that 

ot  the   Anti-  -^  -^  ,  '  ' 

chii:iianchuich  worketh  and  hath  wrought  in  the   myjiery   of  ini- 

Ihelr  cmlxy"''^^  -/////y,  hath  taught  his  followers  to  affirm,   That  no 

pioieflioii.        marif    however   hcly^    is  a   ynemher  of  the    church  of 

Chrijl  zvithout  the  outward  profeffion  ;  and  imlejs  he  he 

initiated  thereinto  by  feme  outward  ceremonies.     x\nd 

again,   That  men  ivho  have  this   outward  -prof effion, 

though  inwardly  unholy,  may  he  members   of  the  true 

church  of  Chrifl,   yea^    and  ought  to    he  Jo   efleemed. 

This  is  plainly  to  put  light  for  darknejs-,    and  dark- 

nejs  for  light  ;  as  if  God  had   a  greater  regard  to 

words  than  ad:ions,    and  were  more  pleafed  with 

vain  profeffions  than  with  real  holineis  :  but  thefe 

things  I  have  fufficiently  refuted  heretofore.     Only 

from  hence  let  it  be  obferved,  that  upon  this  falfe 

and    rotten   foundation    Antichrifi    hath    built    his 

Babylonifh  flru5lure,   and  the  Antichriflian  church   in 

t\\Q  apoflnjy  hath  hereby  reared  herfelf  up  to   that 

height  and   grandeur  flie  hath  attained  ;  fo  as  to 

exalt  herfelf  above  all  that  is  called  God,  and  fit   in 

the  temple  of  God  as  God. 

fi;e  ciecay  of       For  the  particular  churches  oi  Chrifi,  gathered  in 

the  church,      ^Q  apojflles   days,  foon  after  beginning  to  decay 

as  to  the  inward  life,  came  to  be  overgrown  with 

feveral  errors,   and  the  hearts  of  the  profefTors  of 

Chrifiianity  to  be  leavened  with  the  old  Ipirit  and 

converfation   of  the  world.    Yet  it  pleafed   God 

for  fome   centuries  to  preferve  that  life   in   many, 

whom  he  emboldened  with  ze^l  to  Hand  and  fuf- 

whcii  mrn  be-  fcr  for  his  name  through  the  ten  perfccutions  :  but 

b  "bmh "nd"^  ^^^^-^^  being  over,  the  meeknefs,   gentlenefs,   love, 

jiot  by  conver-  long-fuffering,  goodnefs,  and  temperance  of  Chrifti- 

nitv  c^ame^o"  ^"^'O'  began  to  bc  loft.     For   after  that  the  princes 

hcio.'i.  of  the   earth   came  to  take  upon  them  that  pro- 

feffion,  and  that  it  ceafed  to  be  a  reproach  to  be  a 

Chrijlian,  but  rather  became  a  means  to  preferment ; 


0/ /i^f  Ministry.  277 

men  became  fucli  by  birth  and  education,  and  not 
by  converfion  and  renovation  of  fpirit  :  then 
there  was  none  io  vile,  none  fo  Vv'icked,  none  To 
profane,  who  became  not  a  member  of  ihe  cbui'cb. 
And  the  teachers  and  fajlors  thereof  becoming  the 
companions  of  princes,  and  fo  being  enriched  by 
their  benevolence,  and  getting  vaft  treafurcs  and 
cftates,  became  puffed  up,  and  as  it  were  drunken 
with  the  vain  pomp  and  glory  of  this  world  :  and 
fo  marflialled  themfelves  in  manifold  orders  and 
degrees  ;  not  v/ithont  innumerable  contefi,  and 
altercations  v/ho  fliould  have  the  *  p-eccdency.  So 
the  virtue,  life,  fubftancc,  and  kernel  o^  the- Chrifiian 
religion  came  to  be  lort,  and  nothing  remained  but 
a  fliadow  and  image  ;  which  dead  image,  or  car- 
cafe  oi  Cbnjlianity  (to  make  it  take  the  better  with 
the  fuperftitious  multitude  of  heathens  that  v/ere 
engroffed  in  it,  not  by  any  inward  converfion  of 
their  hearts,  or  by  becoming  lefs  wicked  or  fuper- 
ftitious,  but  by  a  little  change  in  the  objeift  of  their 
fuperftition)  not  having  the  inward  ornarnent  and 
life  of  the  Spirit,  became  decked  with  many  out- 
ward and  vifible  orders,  and  beautified  witli  the 
gold,  filver,  precious  ftones,  and  the  other  fplcndid 
ornaments  of  this  perifhing  world  :  fo  that  this 
was  no  more  to  be  accounted  the  Chrlftian  religion, 
and  Cbrijiian  churchy  notwithftanding  the  outward 
profedion,  than  the  dead  body  of  a  man  is  to  be 
accounted  a  living  man  ;  which,  however  cunningly 
embalmed,  and  adorned  with  ever  fo  much  gold 
or  illver,  or  moft  precious  ftones,  or  fwect  oint- i„  theduirc!. 
ments,  is  but  a  dead  body  ftill,  without  fenfe,  life,  "^  Komearc 
or  motion.  For  tliat  apojlate  church  or  Ivome  lias  oinons  and 
introduced   no  fewer  ceremonies  and  funerftitions  ceremonies  m- 

1  troclucfd,  tliaii 

into  the  ChriJiianprQfeJficn,  than  were  eitlier  among  were  rithf;r 
Jews  or  Heathens  ;  and  that  there  is  and  hath   been  i']"3theiL''r^  °' 
as  much,  yea,   and  more  pride,   covetoufnefs,   un- 

''  As  vas betwixt  thcBiliiop  of  Phonic,  ai;d  ilie  bifixp  of  Cor.fisntir.ople. 


278  P  R  O  P  O  S  I  T  I  O  N    X, 

cleannefs,    luxury,    fornioation,    profanenefs    and 

atheifm  among  her  teachers  and  chief  bifliops,  than 

ever  was   among  any  fort   of  people,    none  need 

doubt,   that  have  read  their   own  authors,   to  wit, 

Platina  and  others. 

^^i!""  diff  ^^^       Now,  tho'  Proteflanii  have  reformed  from  her  in 

there  is  betwixt  fomc  of  the  nioft:  grofs  points  and  abfurd  dodrines 

and^prmsTn   T^^^^ing  to  the  church  and  minijlry,  yet  (which  is  to 

fuperftition  ?     be  regretted)  they  have  only  lopt  the  branches,  but 

retain  and  plead  earneftly  for  the  fame  root,  from 

which  thefe  abufes  have  fprung.  So  that  even  among 

them,  tho'  all  that  mafs  of  fuperftition,  ceremonies, 

and  orders  be  not  again  eftabliihedj  yet  the  fame 

pride,   covetoufnefs  and  fenfuality  is  found  to  have 

overfpread  and  leavened  their  churches  and  mimfivy^ 

and  the   life,  power  and  viitue   of  true  religion  is 

loft  among  them;    and  the  very  fame  death,  bar- 

rennefs,  drynefs  and  emptinefs,   is  found  in  their 

minijlry.     So  that  in  effed:  they  differ  from  PafiJlSy 

but  in  form  and  fome  ceremonies  ;  being  with  them 

apoftatifed  from  the  life  and  powder  the  true  primitive 

church  and  her  paftors   v/ere  in :  fo  that  of  both  it 

may  be  faid  truly   (without  breach  of  charity)  that 

having  only  2.  form  of  gcdlinejs   (and  many  of  thcni 

not  fo  much  as  that)  they  are  denier s  of,  yea,  enemies 

to,  the  -power  of  it.     And  this  proceeds  not  fmiply 

from  their  not  walking   anfwerably  to  their  own 

principles,  andfo  degenerating  that  way,  which  alfo 

is  true  ;  but,  which  is  worfe,  their  laying  down  to 

themfelves,  and  adhering  to  certain  principles, which 

naturally,   as  a  curfed  root,  bring  forth  thefe  bitter 

fruits  :  thefe  therefore  fhall  afterwards  be  examined 

and  refuted,   as  the  contrary  pofitions   of  truth  in 

the  proportion  are  explained  and  proved. 

*  i.  e.  national.      For  as  to  the  nature  and  conflitution  of  a  church  * 

The  Proteftant  (abPcradl  from  their  difputes  concerning  its  conftant 

theV'befomc     vifibility,  infallibility,  and  the  primacy  of  the  church 

inembcrs         ^f  RQ^e)  the  Protcjlants ,   as  in  practice,   fo  in  prin- 

'  ^'  ° "  ciples,   differ  not  from  Papijfs  y    for  they  engrofs 


0/ /i?^  Ministry.  279 

within  the   compafs  of  their  church  whole  nations, 
making  their  infants  rnerabers  of  it,  by  fprinkling 
a  little  water  upon  them  ;  fo  that  there  is  none  fo 
wicked  or  profane  who  is  not  a  fellow-member  ; 
no  evidence  of  holinefs  being  required  to  conftitute 
a  member  of  the  church.     Nay,   look  through  the 
Protejiant  nations^  and  there  will  no   diiference  ap- 
pear in  the  lives  of  the  generality  of  the  one,  more 
than  of  the  other  ;  he,  who  ruleth  in  the  children 
of  difobedidnce,  reigning  in   both  :     fo   that  the  re-  ^i|)j'jf!^"o\7fias 
formation^  through  this  defeft,   is   only   in  holding  in  the  renewing 
fome  lefs   grofs  errors  in  the  notion,    but  not    jn  °^'^'^ '^^^"* 
having  the  heart  reformed  and  renewed,  in  which 
mainly  the  life   of  Chrijiimity  confifleth. 

§.  VI.  But  the  Fopifj  errors  concerning  the  mi-  a  popifh  cor- 
■nillry,  which  they  have  retained,  are  mod  of  ail  to  ^"p^  f  i-"!!^'^ 

'    *'     -^  '  •'  all  £vils  toUow* 

be  regretted,  by  which  chiefly  the  life  and  power  of 
Clirijiianity  is  barred  out  among  them,  and  they 
kept  in  death,  barrennefs  and  drynefs  :  there  being 
nothing  more  hurtful  than  an  error  in  this  refpecSl. 
For  where  a  falfc  and  corrupr  niinidry  entereth, 
all  manner  of  other  evils  follow  upon  it,  accord- 
ing to  that  fcripture  adage,  Like  people,  like  prisjl  :  Li'^^  pecpif* 
for  by  their  influence,  inftead  of  miniftering  life  Hoiea.  4.  9. 
and  righteoufnefs,  they  minifter  death  and  iniquity. 
The  v/hole  bnckflidings  of  tlie  Jewifo  congregation 
of  old  are  hereto  afcribed  :  The  leaders  of  my  people 
have  caufed  them  to  err.  The  whole  writings  of 
the  prophets  are  full  of  fuch  complaints  j  and  for 
this  caufe,  under  the  A^^fy  Tejiatnent,  we  are  fo  often 
warned  and  guarded  to  bezvare  of  falje  prophets^ 
and  falfe  teachers,  &c.  What  may  be  thought  then, 
where  ail,  as  to  this,  is  out  of  order  ;  where  both 
the  foundation,  call,  qualifications,  maintenance, 
and  whole  difcipline  are  different  from  and  oppo- 
fite  to  the  miniftry  of  tlie  primitive  church  ;  yea, 
and  neceifarily  tend  to  the  (hutting  out  of  ^.fpirif^al 
minijlry,  and  the  bringing  in  and  eftablifliing  of  a 
carnal?  This  fliall  appear  by  parts. 


28o  PROPOSITION       X. 

Quef.  I.  §.  VII.  That  then  which  comes  firll  to  be 
quellioned  in  this  matter,  is  concerning  the  ca/l  of 
a  mimfter  ;  to  wit,  What  maketh,  or  how  cometh  a 
man  to  he,  a  minijier,  pajlor,  or  teacher  in  the  church 
of  Chrifi  f 

Anfw.  We  anjwer  ;  By  the  inward  power  and  virtue  of 

the  Spirit  cf  God.     For,   as  faith  our  propofition, 

The  call  of  a  Havinz  receivsd  the  true  knowledge  cf  thinps  fpiritual 

minifter    and  c>       J  o     J± 

wherein' it  con-  i>y  the  Spirit  of  God,   without  which  they   cannot  be 

f'lieth.  known,  and  being  by  the  fame  in  meojure  purified  and 

Janoiified,    he  comes   thereby  to  be  called  and  moved 

to  minifier  to   others  ;  being  able  to  fpeak,  from   a 

living  experience,  of  what  lie  himfelf  is  a  witnefs  ; 

and  therefore  knowing  the  terror  of  the  Lord,   he  is 

fit  to p erf:  ade  men,  &c.  2  Cor.  v.  1 1 .    and  his  words 

and  miniftry,  proceeding  from  the  inward  power 

and  virtue,  reach  to  the  hearts  of  his  hearers,  and 

make  them  approve  of  him,    and   be  fubje^  unto 

Obicct.       bini.     Our  adverfaries  are  forced  to  confefs,  that 

this  were  indeed  deilrable  and  beft  ;  but  this  they 

will  not  have  to  be  abfolutely  necedary.     I   fliall 

■finl;  prove  the  necellity  of  it,   and  then  fliew  how 

much  they  err  in  that  which  they  make  more   ne- 

ceiTary  than  this  divine  and  heavenly  call. 

Arr.  FirH  ;  That  which  is  neceffary  to  make  a  m.an  a 

i.Theneceffity  Chriflian,  fo  as  without  it  he  cannot  be  truly  one, 

of  an  inward    j^uft  bc  much  morc  neccfTarv  to  make  a  man   a  ;;//- 

call  to  make  a  z-y--,?-/)--  r      •  i  •  i 

man  a  Chriflian;  nijier  of  Chrijttanity  ;  ieemg  the  one  is  a  degree  above 
the  other,  and  has  it  included  in  it  :  nothing  lefs 
than  he  that  fuppofeth  a  wafer,  fuppofeth  him 
iii-fl  to  have  attained  the  knowledge  and  capacity 
of  2.  Jcholar.  They  that  are  \-\ot  Chriftians,  cannot 
be  teachers  and  miniflers  am.ong  Chriftians. 

But  this  inward  call,  power  and  virtue  of  the  Spi- 
rit of  God,  is  neceffary  to  make  a  man  a  Chriflian  ; 
as  we  have  abundantly  proved  before  in  the  fecond 
propofition,  according  to  thefe  fcriptures,  lie  that 
bath  not  the  Spirit  of  Chrifi^  is  7tone  of  his.  As  many 
cs  are  led  by  the  Spirit  of  Gcd,  are  the  Sens  cf  Gcd :- 


0/  /.^^  MiNISTRYc  281 

Therefore  this  call,  moviDg  and  drawing  of  the 
Spirit,  muft  be  much  more  necefTary  to  make  a 
minifter. 

Secondly,  All  miniflers  of  the  New  T^eflament  2.  Theminif. 
ought  to  be  miwjlcrs  of  the  Spirh,  and  not  of  the  IJ^^^q^tres^t 
letter,  according  to  that  of  2  Cor.  iii.  6,  and  as  the  operation  and 
old  Latin  hath  it,  I^ot  by  the  letter j  but  by  the  Spirit  :  ^leTpTm. 
But  how  can  a  man  be  a  minifter  of  the  Spirit,  who 
is  not  inwardly  called  by  it,  and  who  looks  not 
upon  the  operation  and  teflimony  of  the  Spirit  as 
eflential  to  his  call  I  As  he  could  not  be  a  minifter 
of  the  letter  who  had  thence  no  ground  for  his 
call,  yea,  who  was  altogether  a  ftranger  to  and 
unacquainted  with  it,  fo  neither  can  he  be  a  mi- 
nifter of  the  Spirit  who  is  a  ftranger  to  it,  and 
unacquainted  with  the  motions  thereof,  and  knows 
it  not  to  draw,  aft,  and  move  him,  and  go  before 
him  in  the  work  of  the  m'lnijlry.  I  would  willingly 
know,  how  thofe  that  take  upon  them  to  be  mi- 
nifters  (as  they  fuppoie)  ofthegofpel,  merely  from 
an  outward  vocation,  without  fo  much  as  being  any 
way  fenlible  of  the  work  of  the  Spirit,  or  any  in- 
ward call  therefrom,  can  either  fatisfy  themfelves 
or  others  that  they  are  minijiers  of  the  Spirit,  or 
wherein  they  differ  from  the  minijiers  of  the  letter  ^ 
For, 

Thirdly  ;  If  this  inward  call,  or  teftimony  of  the  3.  Under  the 
Spirit,  were  not  effential  and  neceftary  to  a  minifter,  Jfjj Jnot°o  ^ 
then  the  miniftry  of  the  Nevj  Teftaincnt  would  not  doubt,  who 
only  be  no  ways  preferable  to,  but  in  divers  refpefts  ^^Sis  and 
far  worie  than  that  of  the  law.     For  under  the  law  miiuficrs. 
there  was  a  certain  tribe  allotted  for  the   miniftry, 
and   of  that  tribe  certain  families  fet  apart  for  the 
priefthood  and  other  offices,  by  the  immediate  com- 
mand of  God  to  Mojes  ;  fo  that  the  people  needed 
not  be  in  any   doubt  who   fliould  be  priefts   and 
minifters  of  the  holy  things  :  yea,  and  befides  this, 
God   called  forth,  by  the  immediate  teftimony  of 
his  Spirit,  leveral  at  divers  times  to  teach,  inflrucr. 


4«2  PROPOSITION    X. 

and  reprove  his  people,  as  Samuel,  Nathan,  -EliaSi 
Elijhay  Jeremiah,  Amos,  and  many  more  of  the 
prophets;  bat  now  under  the  ^if-c^;  covenant,  where 
the  miniftry  ought  to  be  more  Jpiritual,  the  -way 
more  certain.,  and  the  accejs  more  eajy  unto  the 
Lord,  our  adverfaries,  by  denying  the  neceflity  of 
this  invv^ard  and  fpiritual  vocation,  make  it  quite 
otherways.  For  there  being  now  no  certain  family 
or  tribe  to  which  the  minijlry  is  limited,  we  are 
left  in  uncertainty,  to  choofe  and  have  ^(^7?(jrj- at 
a  venture,  without  any  certain  alTent  of  the  will 
of  God  ;  having  neither  an  outward  rule  nor 
certainty  in  this  affair  to  walk  by  :  for  that  the 
fcripture  cannot  give  any  certain  rule  in  this  mat- 
ter, hath  in  the  third propojition  concerning  it  been 
already  fhewn. 
4.  Chrlft  the  Fourthly  ;  Chrifl:  proclaims  them  all  thieves  and 
*^°°'^*  robbers,  that  enter  not   by  him  the  door  into  the  Jheep- 

John  10. 1,  fold,  but  climb  up  Jome  other  way  ;  zvhom  the  Jheep 
ought  not  to  hear  ;  but  fuch  as  come  in  without  the 
call,  movings,  and  leadings  of  the  Spirit  of  Chrift, 
wherewith  he  leads  his  children  into  all  truth., 
come  in  certainly  not  by  Chrift,  who  is  the  door 
but  fome  other  w^ay,  and  therefore  are  not  true 
fhepherds. 
Succefiion  §.   VIII.  To   all  ViYis,  thcj  oh]e€i  thc  fuccejfion  of 

faifctwr^^  ^'^^  c/^^/ri-/^;  alleging,   That  ftnce  Chrift  gave  a  call 
from  Chrift      to  his  apoftUs   and  dijciples,  they  have  conveyed  that 
andhisapofties.  ^^^  ^^  thelv  Juccejfors ,  having  po-wer  to  ordain  paflors 
and  teachers ;  by  which  poiver  the  authority  of  or- 
daining and  making   minifters  and  paflors   is  fuccef- 
fively  conveyed  to  us  ;  fo  that  fuch,  who  are  ordained 
and  called  by  the  paflors  of  the  church,    are  there- 
fore true  and  lawful  minifters  ;  and  others,  who  are 
notfo  called,  are  to  be  accounted  but  intruders .     Here- 
unto  alfo  fome  Frot  eft  ants  add  a  neceffity,  tho'  they 
make  it  not  a  thing  ejfential ;  That  befides  this   call- 
ing of  the  church,   every  one  being  called,    ought  to 
have  the  inward  call  of  the  Spirit,  inclining  him  fo 


0/ /^^  Ministry.  ijg^ 

chofeif  to  his  work  :  but  this  they  fay  is  Juhje^live^ 
and  not  obje^lve  ;  of  which  before. 

As  to  what  is  fubjoined  of  the  inward  call  of  the  Anfvv, 
Spirit,  in  that  they  make  it  not  elfential  to  a  true 
call,  but  a  fupererogation  as  it  were,  it  fheweth 
how  little  they  fct  by  it  :  fmce  thofe  they  admit  to 
the  miniilry  are  not  fo  much  as  quellioned  in  their 
trials,  whether  they  have  this  or  not.  Yet,  in  that 
it  hath  been  often  mentioned,  efpecially  by  the  pri-  „,      ,,  .  , 

T-.  •        1      •  -r  1  •      <-  1   .     ^       •     The  call  of  th« 

mitive  Proteitants  in  their  treatiles  on  this  lubject,  it  Spi.it  preferred 
Iheweth  hov/  much  they  were  fecretly  convinced  in  pn'^aive^p'o-^ 
their  minds,  tliat  this  inward  call  of  the  Spirit  was  teiiants. 
mofl  excellent,    and  preferable  to  any  other  ;  and 
therefore  in  the  mofl  noble  and  heroic  a£ls  of  the 
reformation,  they  laid  claim  unto  it  ;   fo  that  many 
of  the  primitive  Proteflants  did  not  fcruple  both  to 
defpife  and  difown  this  outward  *  call,  when  urged  *  succefTion. 
by  the  Papijis  againfl  them.     But  now  Proteflants,  ^'"3  ^^n*" 
having  gone  from  the  teftimony  of  the  Spirit,  plead  ing  tbe  caii  of 
for  the  iinxzjuccejjion  ;  and  being  prefTed  (by  thofe  '^^  ^^^'"'* 
whom  God  now  raileth  up  by  his  Spirit  to  reform 
thofe  abufes  that  are  among  them)  with  the  example 
of  their  forefathers  praiflice  againft  Rome,  they  arc 
not  at  all  afliamed  utterly  to  deny  that  their  fatliers 
were  called  to  their  work  by  the  inward  and  imme- 
diate  vocation  of  the  Spirit  ;    clothing  themfelves 
with  that  call,  which  they  fiy  their  forefathers  had, 
as  paltors  of  the  Roman  church.     For  thus    (not  to 
go   further)     afRrmeth    Nicolaiis  Arnoldus  \,    in   a 
pamphlet  written    againfl:  the   fame    propofitions, 
called,  A  Theologic  Exercitation,  ^ci\.  40.   averring, 
That  they  pretended  not  to   an  immediate  a^  of  the 
Holy  Spirit,  but  reformed  by  the  virtue  of  the  ordinary 
vocation  which  they  had  in  the  church,  as  it  then  waSj 
to  Vsdt,   that  of  Rome,   &c.  ' 

§  .  IX.   Many  abfurdities  do  Proteflants  fall  into, 
by  deriving  their  miniftry  thus  through  the  church 

+   Who  gives  him felf  out  Doflor  and  Profeffor  of  Sacred  Tli«ologY  at 
F;'anequer, 

O  o 


284  P  R  O  P  O  S  I  T  I  O  N     X. 

Abfurdities  ofRome.  As,  firfl,  They  miift  acknowledge  her 
intVby'derL  to  bc  a  true  church  of  Chriji,  though  only  errone- 
ing  their  mini.  Q^^g  in  fomc  tilings  :  v.'^hich  contradicts  their  fore- 

llry  through         r      i  r       n  i  i  1  n.  1 

the  church  of  fathers  10  frequently,  and  yet  truly,  calling  her 
Rome.  Antichrift.     Secondly,   They  mult  needs  acknow- 

ledge,   that   the  priejis   and  bijhops  of  the  Rom'ifb 
church  are  true  minijlers  and  pajiors  of  the  church 
of  Chrifty  as  to  the  effential  part  ;  elfe  tliey  could 
not  be  fit  lubjecls  for  that  power  and   authority  to 
have  refided   in  ;    neither  could  they  have   been 
velTels  capable  to  receive  that  power,   and  again 
tranfmit  it  to  their  fucceflbrs.     Thirdly,   It  would 
follow  from  this,    that  the  prieJls  and  bifiops  of 
the   RomijJd   church  are   yet  really  true  pajlors  and 
teachers :  for  if  Protefiant  minifters  have  no  autho- 
rity but  what  they  received  from  them,   and  fince 
the  church  o?  Rome  is  the  fame  fhe  was  at  that  time 
of  the  reformation  in  doctrine  and  manners,   and 
fhe  has  the  fkme  power  now  fhe  had  then  ;  and  if 
the  power  lies  in  X\\Qjucce£ion^  then  thefe  priejis  of 
the  Romijh  church  now,  which  derive  their  ordi- 
nation  from   thofe   bijhops  that  ordained  the  firfl 
reformers^  have  the  fame  authority  which  the  fuc- 
ceflbrs of  the  reformed  have,    and   confequently 
are   no  lefs  mini/iers  of  the  church  than  they  are. 
But  how  will  this  agree  with  that  opinion  M'^hich 
the  primitive  Protejiants  had  of  the  Rornijh  priejis 
and  clergy y  to  whom  Luther  did  not  only  deny  any 
power   or    authority,    but  contrary-wife   affirmed, 
Luther  affirm-  'fhat  it  wds  wickcdly  dofjc  of  them,  to  ajjume  to  them- 
tnln  mxghihz  Jelves   Only  this  authority  to  teach  and  be  priefts  ^;?r/ 
a  preacher.       miuifters,  i^r.    For  hc  hiHife If  affirmed,   '■That  every 
good  Chrifttan  (not  only  men,  but  even  women  alfo)  is 
•a  preacher. 
The  pretended       §  '  ^'  ^^^^  agaiufi:  tfiis  vaiu  fucceffiou,  as  afTerted 
iuccdRon  of     either  by  the  Pnpijls  or  Protejiants  as  a  neceffary 
Prmefiams       thlug  to  thc   call   of  a  mlnifter,    1  anj-wer^    That 
explained        f^ch  as  plead  for  it,^  as  a  fufficient  or  neceffary 
thing  to  the  call  of  a  minifler,    do  thereby  -Tuf- 


0/  //^i?   MiNIST  R  Y.  285 

ficiently  declaie  their  ignorance  of  tlie  nature   cf 
Chriftianity,  and  how  much  they  are  flrangers  to 
the  life  and  power  of  a   Chriftian  minifler^  which 
is   not  entailed  to  fuccelHon,    as  an  outward   inhe- 
ritance ;   and   herein,   as  hath   been    often   before 
obferved,  they  not  only  make  Xho.  goj'pel  Vioi.  better 
than   the  lavo,  but  even  far  fliort  of  it.     For  ^iji~s 
Cbriji,   as  h2  regardcuh  not  any  diilinft  particular 
family  or  nation  in  the  gathering  of  iiis  children  ; 
but   only  fuch  as  are  joined  to  and  leasened  with 
his    own   pure  and    righteoi'S  feed,    fo   neither    re- 
gards he   a    bare    outward  fucceifton,    where  his 
pure,   immaculate,  and  righteous  life  is  wanting  ; 
for  that  were   all  one.     He  took   not  the  nations 
into  the  nezv  covenant,   that  he  might  fuifer  them 
to  fall  into  the  old  errors   of  the  "Jews,   or  to  ap- 
prove  them  in    their   errors,    but  that   he    mi'.'-ht 
gather  unto  himfelf  a  pure  people  out  of  the  earth. 
Now  this  was  the  great  error  cfthe  Jews,  to  think  The  jews eirer 
they  were  the  clmrch  and  people  of  God,  becaufe  outv/ard^OiTl* 
they  could  derive  their   outward   fucceffion    from  "ff»on- 
Abraham  ;   whereby  they  reckoned  themfelves  the 
children  of  God,   as  being  the  oifspring  of  Abraham, 
who  was  the  Father  of  the  Faithfil.     But  how  fe- 
verely  doth  the    fcripture   rebuke  this   vain    and 
frivolous  pretence  ?  Telling  them,  l^hat  God  is  able 
of  the  flones  to  raijc  children  unto  Abraham  ;  and  that 
not  the  outward  feed,   but  thofe  t,hat  were  found 
in  the  faiih  of  Abraham,  are  the  true  children  of 
faithful  y'lbrabam.     Far  lefs  then  can  this  pretence 
hold  among  Chrijiians ,  feeing  Chrift  rejects  all  out- 
ward affinity  of  that  kind  :    Tbefe,  faith  he,  are  my  Mat.  12.  48, 
mother,  brethren  and  fifiers ,  ivho  do  ths  will  cf  my  f^:i^^^ , 
Father  which  is  in  heaven  :  And  again  ;     He  locked  &c. 
round  about  him,  and  faidy  IVho  Jhall  do  the  will  cf 
God,  theje,  faith  he,  ore  my  brethren.     So  then,  fuch 
as  do  not  the  com^iiands  of  Chrift,   are  not  found 
cloathed  with  his  righteoufnefs,  are  not  his  difciples  ; 
and  that  which  a  man  hath  not,  he  cannot  give  t-^' 


286  P  R  O  P  0  S  1  T  I  O  N    X. 

another  :  and  it  is  clear,  that  no  man   nor  church, 

though  traly  called  of  God,  and  as  f'uch  having  the 

authority  of  a  church  and  miniiler,  can  any  longer 

retain  that  authority,  than  they  retain  the  power, 

The  form  of     life,    and    rightebufnefs    of  Chrijiianity  ;    for  the 

|°tai"i"^d\o%he  form  is  entailed  to  the  power  and  fubftance,   and 

power  and  Tub- not  the  fubftancc  to  tlie   form.     So  that  when  a 

thefubftanceto  rn^u  ceafetli  inwardly  in  his  heart  to  be  a   Chriftian 

the  form.         (wherc   his    Chriflianity  muft  lie)    by  turning  to 

Satan,  and  becoming   a  reprobate,  he   is  no  more 

a  Chriftian^  though  he  retain   the  name  and  form, 

than  a  dead  man  is  a  man,  though  he  hath  the  image 

and  reprefentation  of  one,   or  than  the  picture  or 

flatue  of  a  man  is  a  man  :   and  though  a  dead  man 

may  ferve  to   a  painter  to  retain  fome  imperfeft 

reprefentation   of  the  man,  that   once  was   alive, 

and  fo  one  pifture   may    ferve   to  make   another 

by,  yet  none  of  thofe  can  ferve  to  make  a  true 

living  man  again,  neither  can  they   convey  the  life 

and  fpirit  of  the  man  ;  it  mufh  be  God,  that  made 

Succefuohin-    ^^e  man   at  firrt,  that  alone  can  revive  him.     As 

t«rrupted.        death  then  makes  fuch  interruption  of  an  outward 

natural  fuccelliom,  that   no   art  nor  outward  form 

can  uphold,  and  as  a  dead  man,   after  he  his  dead, 

can  have  no  ilTue,  neither  can  dead  images  of  men 

xnake  living  men  :   fo  that  it  is  the  living  that  are 

only  capable  to  fucceed  one  another  ;  and   fuch  as 

die,   fo  foon  as  they  die  ceafe  to   fucceed,    or  to 

tranfmit  fucceilion.     So   it  is  in  fpiritual  things  ; 

it  is  the   life  of  Chriflianity,  taking  place   in  the 

TheHvin^       liearl,  that  makes  a  Chriftian  ;  and  fo  it  is  a  num- 

Ihe'^nurcir^'^*  ber  of  fuch,  being  alive,  joined  together  in  the  life 

lite  loft,  ihe     of  Chriftianity,  that  make  a  church  of  Chrift  ;  and 

churcnisceaf-    j^.   j^  ^jj   thofe  that  are  tlius   alive  and  quickened, 

confidercd  together,  that  make  the  Catholick  church 

of  Chrift  :  therefore  when  this  life  ceafeth  in  one, 

then  that  one   ceafeth  to  be  a  Chriftian  ;   and   all 

power,  virtue,  and  authority,   which  he  had  as  a 

Chriftian,  ceafeth  with  it  j  fo  that  if  he  hath  been 


0/ //j?^  Ministry .  287 

a.  minifter  or  teacher,  he  ceafeth  to  be  fo  any  more  : 
and  though  he  retain  the  form,  and  hold  to  the 
authority  in  words,  yet  that  fignifics  no  more,  nor 
is  it  of  any  more  real  virtue  and  authorit}^  than 
the  mere  image  of  a  dead  man.  And  as  this  is 
moft  agreeable  to  reafon,  fo  it  is  to  the  fcriptures 
teftimony  ;  for  it  is  faid  oi  Judas ^  A(Sls  i.  25.  27?^/ Ju^^as  ffH  f«>ni 
Judas  fell  from  his  minijiry  and  a-pofllefloi-p  by  tranf-  tran^rTmon.  ^ 
grejp.on  ;  fo  his  tranfgreflion  caufed  him  to  ceafe  to 
be  an  apoftle  any  more  :  whereas,  had  the  apoflie- 
ffiip  been  entailed  to  his  perfon,  fo  that  tranfgref- 
fion  could  not  caufe  him  to  lofe  it,  until  he  had 
been  formally  degraded  by  the  church  (which  Jidas 
nev^  was  fo  long  as  he  lived)  Judas  had  been  as 
really  an  apodle,  after  he  betrayed  Chrift,  as  before. 
And  as  it  is  of  .one,  fo  of  many,  yea,  of  a  whole 
church  :  for  feeing  nothing  makes  a  man  truly  a 
Chriftian,  but  the  life  of  Chriftianity  inwardly 
ruling  in  his  heart  :  fo  nothing  makes  a  church, 
but  the  gathering  of  feveral  true  ChrilHans  into 
one  body.  Now  where  all  thefe  members  lofe  this 
life,  there  the  church  ceafeth  to  be,  though  they 
flill  uphold  the  form,  and  retain  the  name  :  for 
when  that  which  made  them  a  church,  and  for 
which  they  were  a  church,  ceafeth,  then  they  ceafe 
^Ifoto  be  a  church  :  and  therefore  the  Spirit,  fpeak- 
ing  to  the  church  of  Laodicea,  becaufe  of  her  luHe- 
W^rmnefsy  Rev.  iii.  16.  threateneth  to  fpue  her  out 
cf  his  mouth.  Now,  fuppofe  the  church  of  L«(9<//V<?«7  Theiakewarm- 
had  continued  in  that  lukewarmnejs ,  and  had  come  nefsot  the 
under  that  condemnation  and  judgment,  though  dicea.  "  ^^ 
Ihe  had  retained  the  name  and  form  of  a  church, 
and  had  had  her  pallors  and  minifters,  as  no  doubt 
file  had  at  that  time,  yet  furely  fhe  had  been  no 
true  church  of  Chrilt,  nor  had  the  authority  of 
her  pallors  and  teachers  been  to  be  regarded,  be- 
caufe of  an  Oiitward  fucceffion,  though  perhaps 
fome  of  them  had  it  immediately  from  the  apoflles. 
From  all  which  I  infer,  That  fince  the  authority 


288  PROPOSITION      X. 

of  the  Chriftian  church  and  her  paftors  is  always 
"united,  and  never feparated  from  the  inward  power, 
virtue,  and  righteous  life  of  Chriftianity  ;  where 
this  ceafeth,  that  ceafetli  alfo .  But  our  adverfaries 
acknowledge,  That  many,  if  not  mojl  of  ihfe,  by  and 
throi'gh  whom  they  derive  this  authority,  "dvers  altoge- 
ther deftitiite  of  this  life  and  virtue  of  Chrifiianity  : 
therefore  they  could  neither  receive,  have,  or  tranfmit 
any  Chriflian  authority. 
Ohied:.  ^^^  ^^  ^^  ^^  objected.  That  though  the  generality  of 

the  bijhops  and priefls  of  the  church  of  Rome,  d:  ring 
the  apcftafy,  ivere  fuch  wicked  men  ;  yet  Proteftants 
affirm,  and  thou  thyfelf fecmeft  to  acknowledge,  that  there 
were  fome  good  men  among  them,  whom  the  Lord  re- 
garded, and  who  were  true  members  cf  the  Catholic 
church  cf  Chrift  ;  might  not  they  have  tranfrnilted 
this  authority  ? 
Anfw.  lanfwer;  This  faith  nothing,   in  refpeft  Prc/^- 

fianfs  do  not  at  all  lay  claim  to  their  ininifli'y  as 
tranfmitted  to  them  by  a  direft  line  of  good  men  ; 
which   they  can  never  fhew,  nor  yet  pretend  to  : 
The Protefian'  ^^^   generally  pla':e  this  fucceflion  as  inherent  in 
pkad  for  a       the  wholc  paftors  of  the  apoftate  church.     Neithej.' 
ti'em.""'""     do  they  plead    their  call  to  be   good   and    valid, 
becaufe   they  can  derive  it  tiirough  a  line  of  good 
men,  feparate.and  obferval:>ly  diftinguifhable  from 
the  reil:  of  the   bifliops   and   clergy  of  the  Romifb 
church ;    but  they    derive   it   as   an   authority   le- 
fiding  in   the  whole  :   for  they  think  it  herefy,  to 
fudge  that  the  equality  or  condition   of   the    adnii- 
nifirator  doth  any  ways  invalidate  or  prejudice  his 
work. 

This  vain  and  pretended  fucceflion  not  only 
3nilitates  againft,  and  fights  with  the  very  mani- 
feft  purpofe  and  intent  of  Chrift  in  the  gather^ 
ing  and  calling  of  his  church,  but  makes  hira 
(fo  to  fpeak)  more  blind  and  lefs  prudent  than 
natural  men  are  in  conveying  and  eflablifliing  their 
putward  inheritances.     For  where  an  eftate  i$  en^ 


0/ //6^  Ministry.  289 

tailed  to  a  certain  name  and  family,  when  that  fa-  Aneftate  void 
mily  wearetu  out,   and  there  is  no  lawful  fucceiTor  <^f  iicirflnip  de- 
found    of  it,   that   can  make  a  jnll  title  appear,   as  prince,  none 
beinrr  really  of  blood  and  affinity  to  the  family  ;  it  '^'?.'""  ^,^"' 

i         r    1    r-  n  ,  i   i  i      whom  he  fees 

IS  not  lawrul  ror  any  one  or  another  race  or  blood,  meet  to  give 
becaufe  he  alfumes  the  name  or  arms  of  that  fami-  ^  i  l?-^^^c 

.  ^  hcirihip  or 

ly,  to  poffefs  the  efl:a1;e,  and  claim  the  fuperiorities  Hie  is  enjoyed 
and  privileges  of  the  family  :  but  by  the  law  of  [l,';';;.^^^^;';: 
nations  the  inheritance  devolves  into  the  prince,  as 
being  Oltimus  H^res  ;  and  fo  he  givetii  it  again  im- 
mediately to  whom  he  fees  meet,  and  makes  them 
bear  the  name  and  arms  of  tiie  family,  who  then 
are  entitled  to  the  pi'ivileges  and  revenues  thereof. 
So  in  like  manner,  the  true  name  and  title  of  a 
Chrijlian,  by  which  he  hath  i  ight  to  the  heavenly 
inheritance,  and  is  a  member  of  Jefus  Chrift,  is  in- 
ward r.ghteovjnejs  and  hcUneJs,  and  the  mind  re- 
deemed from  the  vanities,  Itjis,  and  iniquities  of 
this  world  ;  and  a  gathering  or  company,  made  up 
of  fuch  members,  makes  a  church.  Vv'here  this 
is  loft,  the  title  is  loft  ;  and  fo  the  true  feed,  to 
which  the  proniife  is,  and  to  which  tlie  inheritance 
is  due,  becomes  extinguifhed  in  them,  and  tliey  be- 
come dead  as  to  it  ;  and  fo  it  retires,  and  devolves 
itfelf  again  into  Chrift,  who  is  the  righteous  heir  ef 
life  ;  and  he  gives  the  title  and  true  right  again 
immediaiely  to  \yhom  it  pleafeth  him,  even  to  as 
many  as  being  turned  to  his  pure  light  in  their  co;*^ 
fciences,  come  again  to  v/alk  in  his  righteous  aiid 
innocent  life,  and  fo  become  true  members  of  his 
l/ody,  which  is  the  church.  So  the  authority,  pov^^er 
and  heirfhip  arc  not  annexed  to  perfons,  as  they 
bear  the  mere  names,  or  retain  a  form,  holding 
the  bare  lliell  or  ftiadow  of  Chrijiianity  ;  but  the 
promife  is  to  Chrift,  and  to  the  feed,  in  whom  the 
authority  is  inherent,  and  in  as  many  as  are  one 
with  him,  and  united  urto  him  by  purity  and  holi- 
nefs,  and  by  the  inward  renovation  and  regenera- 
tion of  their  minds. 


290 


Proposition     x. 


Moreover,  this  pretended  Aicceffion  is  contrary  to 
fcripture-definitions,  and  the  nature  of  the  church 
of  Chrift,  and  of  the  true  members.  For,  firft, 
"itbe  church  is  the  houfe  cf  Gody  the  'pillar  and  ground 
J,  of  truth,  I  Tim.  iii.  15.  But  according  to  this 
The  houfe  of  do£lrine,  the  houfe  of  God  h  a  polluted  nefl  of  all 
f^°g^j'*^"J  P°'' fort  of  wickednefs  and  abominations,  made  up  of 
atheiftnor  pre-  the  moft  Ugly,  defiled,  and  perverfe  ftones  that  are 
there? ""  ^^  i"  the  earth ;  where  the  devil  rules  in  all  manner 
of  unrighteoufnefs.  For  fo  our  adverfaries  con- 
fefs,  and  hiftory  informs,  the  church  of  Rome  to 
have  been,  asfome  of  their  ^//?m^«j"  acknowledge  ; 
and  if  that  be  truly  the  houfe  of  God,  what  may  we 
call  the  houfe  of  fatan^^  Or  may  we  call  it  therefore 
the  houfe  of  God,  notwithftanding  all  this  impiety, 
becaufe  they  had  a  bare  form,  and  that  vitiated 
many  ways  alfo  ;  and  becaufe  they  pretended  to  the 
name  oi  Chrifiianity ,  though  they  were  antichrijiian , 
devilijh,  and  atheijikal  in  their  whole  praftice  and 
fpirit,  and  alfo  in  many  of  their  principles  ?  Would 
not  this  infer  yet  a  greater  abilirdity,  as  if  they 
had  been  fomething  to  be  accounted  of  becaufe  of 
their  hypocrify  and  deceit,  and  falfe  pretences  ? 
Whereas  the  fcripture  looks  upon  that  as  an  ag- 
gravation of  guilt,  and  calls  it  blafphemy..  Rev.  ii.  9. 
Of  two  wicked  men,  he  is  moft  to  be  abhorred, 
who  covereth  his  wickednefs  with  a  vain  pretence 
of  God  and  righteoufnefs  :  even  fo  thcfe  abominable 
heafls  and  fearful  moifers,  who  looked  upon  them- 
{elves  to  be  bifhops  in  the  apoftate  church,  were  never 
a  whit  the  better,  that  they  falfely  pretended  to  be 
the  fuccefTors  of  the  holy  apoftles  ;  unlefs  to  lie 
be  commendable,  and  that  hypocrify  be  Xkie  way 
to  heaven.  Yea,  were  not  this  to  fall  into  that  evil 
condemned  among  the  Jews,  Jer.  vii.  4.  Trufi ye 
not  in  lying  words,  faying,  'ihe  temple  of  the  Lord,  the 
temple  of  the  Lord,  the  temple  of  the  Lord  are  thefe  ; 
tbcroi'ghly  amend  your  nvays,  &c.  as  if  fuch  outward 
names  and  things  were  the  tiling  the  Lord  regarded, 


Of  /Z'f  M I N I  s  T  R  y .  c(^i 

imd  not  inward  holinefs  ?  Or  can  that  then  be  the 
pillar  and  ground  of  truth,  which  is  the  very  fink 
and  pit  of  wickednefs,  from  which  fo  much  error, 
fliperilition,  idolatry,  and  all  abomination  fpring  ? 
Can  there  be  any  thing  more  contrary  both  to  fcrip- 
ture  andreafon  I 

Secondly,  The   church  is  defined  to  he  the  king-      II. 
(hm  of  the  dear  Son  of  God,  into  which  the  faints  are  chrift  is  the 
tranflatedj   being  delivered  from  the  power  of  dark-  ""^^^^jj^'i  ^'"^^ 
nefs.     It  is  called  the  body   of  Chrift,   which  from 
bim  by  joints  and  bands  having  nourifoment  mimfiercd 
and  knit  together,  increafeth  with  the  increafe  of  God, 
Col.  ii.  19  .  But  can  fuch  members,  fuch  a  gathering 
as  we  have  demondrated  that  church  and  members 
to  be,   among  whom  they  allege  their  pretended 
authority  to    have   been  preferved,    and  througii 
which  tliey  derive  their  call  ;  can  fuch,  I  fay,   be 
the  body  of  Chriil,    or  members   thereof  I  Or   is 
Chrift  the  head  of  fuch  a  corrupt,  dead,  dai-k,  abo- 
minable ftinking  carcafe  ?  If  fo,  then  might  we  not 
as  well  affirm  againftthe  apoftle,  2  Cor.  vi.  14.   That  ^"^-'at  fciiow- 

•     1  r      /•     7        1       r  1 1         n  •  •;  •;  r      r  7         fhip  hath  Chi  lil 

rig«teot^nejs  hath  jellowjmp  with  imrtghteoujnejs^  tioat  vvith  Kdiai? 
light  hath  communion  with  darknefsy  that  Chrift  hath 
concord  with  Belial,  that  a  believer  hath  fart  with  an 
infidel,  and  that  the  temple  of  God  hath  agreement 
with  idols?  Moreover  no  man  is  called  the  temph 
of  God,  nor  of  the  Holy  Ghoft,  but  as  his  veiTel  is  pu- 
rified, and  fo  he  fitted  and  prepared  for  God  to 
dwell  in  ;  and  many  thus  fitted  by  Chrift  become 
his  body,  in  and  among  whom  he  dwells  and  walks, 
according  as  it  is  w^ritten,  /  will  dwell  in  them,  and 
zvalk  in  them,  and  I  will  be  their  God,  and  they  fsall 
be  my  people.  It  is  therefore  tliat  we  may  become 
the  temple  of  Chrift  and  people  cf  God,  that  the 
apoftle  in  the  following  verfe  exhorts,  faying  out  of 
the  prophet,  Wherefore  come  out  from  among  them,  ,  Cor.  6.  17 
and  he  ye  feparate,  faith  the  Lord,  and  touch  not  the  'S- 
unclean  things  and  I  will  receive  you  ;  and  I  will  he  a 
father  unto  you,  and  ye  pall  be  my  funs  and  daughters, 

Pp 


i$r2  proposition:^. 

faith  the  Lord  Almighty,  But  to  what  purpofe  is 
all  this  exhortation  ?  And  why  fhould  we  feparate 
from  the  unclean,  if  a  mere  outward  profeffion 
and  name  be  enough  to  make  the  true  church  ; 
and  if  the  unclean  and  polluted  were  both  the 
church  and  lawful  fucceflbrs  of  the  apoftles,  in- 
heriting their  authority,  and  tranfmitting  it  to 
others  !  Yea,  how  can  the  church  be  the  king- 
dom of  the  Son  of  God,  as  contra-diftinguifhed 
from  the  kingdom  and  'power  of  darknefs  ?  And 
what  need,  yea,  what  poffibility,  of  being  tranf- 
lated  out  of  the  one  into  the  other,  if  thofe  that 
make  up  the  kingdom  and  power  of  darknefs  be 
real  members  of  the  true  church  of  Chrift,  and 
not  (imply  members  only,  but  the  very  paftors 
and  teachers  of  it  ?  But  how  do  they  increafe  in 
the  increafe  of  Gody  and  receive  jfiritual  nourifhment 
from  Chrifi  the  head :  that  are  enemies  of  him  in 
their  hearts  by  wicked  works,  and  openly  go 
into  perdition  ?  Verily  as  no  metaphyseal  and  nice 
piieas  frivo-  diflinftions,  that  though  they  were  pradlically  as 
of  enemies  to  to  tueir  owu  privatc  Itates  enemies  to  God  and 
Godbyprac-  Chrift,  and  fo  fervants  of  Satan  ;  vet  they  were, 
beisofhis  by  virtue  of  their  office,  members  and  minifters 
church  b>-  (jf  ^j^g  church,  and  fo  able  to  tranfmit  the  fuc- 
ceffion  ;  I  fay,  as  fuch  invented  and  frivolous  dif- 
tinftions  will  not  pleafe  the  Lord  God,  neither 
will  he  be  deluded  by  fuch,  nor  make  up  the 
glorious  body  of  his  church  with  fuch  mere  out- 
fide  hypocritical  fhews,  nor  be  beholden  to  fuch 
painted  fepulchres  to  be  members  of  his  body, 
which  is  found,  pure,  and  undefiled,  and  therefore 
he  needs  not  fuch  falfe  and  corrupt  members  to 
make  up  the  defe<n:s  of  it  ;  fo  neither  will  fuch 
cliftincTiions  fati^sfy  truly  tender  and  Chriftian  con- 
fciences  ;  efpecially  confidering  the  apoflle  is  fo 
far  from  defiring  us  to  regard  this,  that  we  are 
expreffly  commanded  to  turn  away  from  fuch  as 
have  a  form  of  godlinefs,  bill  deny  the  power  of  it. 


0///&^  Ministry.  29^ 

For  we  may  well  objeift  againft  thefe,  as  the  poor 
man   did  againft    the   proud    prelate,    tliat  went 
about  to  cover  his  vain  and  unchriftian-like  fump- 
tuoufnefs,  by   diftinguifhing  that  it  was  not  as  hi- 
jhop  but  as  prince  he  had  all  that  J-plendor .     To  whicli 
the  poor  ruftick  wifely  is  faid  to  have  aniwered, 
V/hen  the  prince  z^cth  to  hell,  irhai  /}:all  beccr/ie  c/" /y^(?T^1c  anfwcr  o^ 
prelate  f  And  indeed  this  were  to  luppole  the  body  to  a  proud  pre* 
of  Chrift  to  be  defective,   and  that  to  fill  up  theie  '^'''^• 
defetStive  places,  he  puts  counterfeit  and  dead  ftuif 
inftead  of  real  living  members  ;  like   fuch  as  lofe 
their  eyes,   arms,   or  legs,  who  make  counterfeit 
ones   of  wood   or  p-lafs  inftead  of  them.     But  we 
cannot  think  fo  of  Chrift,  neither  can  we  believe, 
for  the  reafons  above  addaeed,  that  either  we  are 
to  account,   or  that  Chrift  doth  account,   any  man 
or  men  a  whit  the  more  members  of  his  body,   be- 
caufe  though  they  be  really  wicked,  they  hypocri- 
tically and  deceitfully  clothe  themfelves  with  his 
name,  and  pretend  to  it ;  for  this  is  conti-ary  to  his 
own  doftrine,  where  he  faith  expreflly,  John  xv. 
I,  2,  3,  4,  5,  6,   Sec.  That^-?  is  the  vine,  and  his 
dijciples  are  the  branches  ;  that  except  they  abide  in 
him,  they  cannot  bear  fruit ;  and  if  they  be  unfruitful, 
ihsy  JJjall    be  cafi  forth   as  a    branch,    and  wither. 
Now  I  fuppofe  thefe  cut  and  withered  branches  are  ^^  witJiered 
no  more  true  branches  nor  members  of  the  vine  ;  inarKhcan 

,  t  n  •  n  A.  r  draw  no  nou-. 

they  can  no  more  draw  lap  nor  nourilhment  irora  nnimmt,  f» 
it,  after  that  thev  are  cut  off,  andfo  have  no  more  ^^"''^  '!"  '^^ 

"^  1101"  Virtue* 

virtue,  fap,  nor  life  :  What  have  they  then  to  boaft 
or  glory  of  any  authority,  leeing  they  want  that 
life,  virtue,  and  nourilhment  from  which  all  au- 
tliority  comes  ?  So  fuch  members  of  Chrift  as  are 
become  dead  to  him  through  unrightcoufnefs,  and 
fo  derive  no  more  virtue  nor  life  from  him,  arc  cut 
oif  by  their  fins,  and  wither,  and  have  no  longer 
any  true  or  real  authority,  and  their  boafting  of 
any  is  but  an  aggravation  of  their  iniquity  by  hy- 
procrify  aod  deceit.     But  further,  would  not  thiss 


I 


294  P  R.  O  P  O  S  I  T  I  O  N      X. 

make  Chrifl'S  body  a  mere  fliadow  and  pbanlafm  ? 
Yea,  would  it  not  make  him  the  head  of  a  lifelefs, 
rotten,  (linking  carcafe,  having  onlylbme  httle  out- 
ward falfe  fliew,  while  inwardly  full  of  rottcnnefs  and 
upon  ?uSs  ^^^^  ^  ^'^-^^  ^'^^^^  ^  moniler  would  thefe  men  make  of 
body,  what  a   Chrift's  body,  by  affigviing  it  a  real,  pure,  living, 

jnorifter  would  'ii  ir^ii/''^.  ^   f  r  j  ^^-J^ 

iiiaibe.  quick  head,   luU  ot  vn-tue  and  lire,  and  yet  tied  to 

liich  a  dead  lifelefs  body  as  we  have  already  de- 
fcribed  thefe  members  to  be ,  which  they  allege  to 
have  been  the  church  of  Chrift  ?  Again,  the  mem- 
bers of  the  church  of  Chriji  are  fpecilied  by  this  de- 
finition, to  wit,  as  being  Xhcjanl^ified i:i  Chr'ift  Jefus, 
I  Cor.  i.  2.  But  this  notion  of  fjccejjion  fuppofeth 
not  only  fome  unfan£i:ilied  members  to  be  of  the 
church  of  Chriji,  but  even  the  whole  to  confift  of 
unfanftified  members  ;  yea,  that  fuch  as  weie  prp- 
feffed  necromancers  and  open  fervants  of  Satan  were 
the  true  fucceffors  of  the  apoflles,  and  in  whom  the 
apoflQlick  authority  refided,  thpfe  being  the  veffels 
through  whom  this  fucceffion  is  tranfmitted  ^  though 
i^iany  of  them,  as  all  Prcteflants2.r\d.  alfofome  Papifts 
confefs,  attained  thefe  offices  in  the  (fo  called)  church 
not  only  by  fuch  means  as  Simon  Magus  fought  it, 
but  by  much  worfe,  even  by  witchcraft,  traditions, 
money,  treachery,  and  murder,  which  Platina  him- 
feif  confefieth  *  of  divers  bifhops  of  Rome. 

§.  XI.  But  fuch  as  objecl  not  this  fucceffion  of 
the  church,  which  yet  moft  Protejiants  begin  now 
to  do,  diftinguifli  in  this  matter,  affirming,  that  in 
a  great  apoftafy,  fuch  as  was  that  cf  the  church  cf 
Rome,  God  niay  ra'ije  up  Jome fmgularly  by  his  Spirit^ 
who  from  the  tejiir/iony  of  the  fcriptures  perceiving  the 
errors  into  which  fuch  as  hare  the  name  cf  ChrilHans 
are  fallen,  may  inJlruH  and  teach  them,  and  then  be- 
come authorized  by  the  peoples'  joining  with  and  ac- 
cepting of  their  minijlry  only.     Pr'Iofl  of  them  alfo  \v\\\ 

*  In  the  Life  oi  BenediSI  4.  of  Jo/m  16.  o^  Sylvffer  3.  oi  Boniface  ?. 
of  Steph.  6.  of  Joan  8.  Alfo  Ouupkriui'i  Annoiations  upoa  this  Pap*fs 
(or  Popcfi)  towards  the  end. 


Of  the  Mini s t  r  y  ,  '295 

kfiinn,    1'hat  the  Spirit  herein  is  JuhjeUive^  and  not 
objeSfive. 

But  they  fay,  That  zvbere  a  church  is  reformed  ^^'^]^^' 
(fuch  as  thc}^  pretend  the  ProteftarJ  churches  are) 
there  an  ordinary  orderly  call  is  necejfary  ;  and  that  of 
the  Spirit y  as  extraordinary ,  is  not  to  be  fought  after: 
(ittegingy  That  Res  aliter fe  habet  in  ecclefa  conjiituen- 
da,  quam  in  ecclefia  confiitiita  ;  that  is,  'There  is  a  dif- 
ference in  the  conjiituting  of  a  (hurchy  and  after  it  is  con- 
ftituted, 

I  arifvver,  This  objeofion  as  to  us  faith  nothing,  Anfw, 
feeing  we  accuie,  and  are  ready  from  the  fcriptures 
to  prove  the  Protejlants  guilty  of  grofs  errors,  and  Adifferei.ca 
needinp;  reformation,    as  well  as  thev  did  and  do  "^J*^'^^*^ ''^- 

^         r,       •  n  i     ^  r  •     n  ^       i  i     •  tween  confti- 

the  Papijts  ;  and  therefore  wc  may  jaltly  lay  claim,  tuting  a  church 
if  we  would,  to  the  fame  extraordinary  call,  having  ciuutS 
the  fame  reafon  for  it,  and  as  good  evidence  to 
prove  ours  as  they  had  for  theirs.  As  for  that 
maxim,  viz.  That  the  cafe  is  different  in  ccnjiitutrng  a 
churchy  and  a  chur<;h  conflitutcd^  I  do  not  deny  it  ; 
and  therefore  there  may  be  a  greater  meafure  of 
power  required  to  the  one  than  to  the  other,  and 
God  in  his  wifdom  diftributes  the  fame  as  he  fees 
meet  ;  but  that  the  lame  immediate  affiflance  of  the 
Spirit  is  not  necelfary  for  minifters  in  a  gathered 
church  as  well  as  in  gathering  one,  I  fee  no  folid 
realbn  alleged  for  it :  for  fureiy  Chrid's  promife  was 
io  be  with  his  children  to  the  end  of  the  world,  and 
they  need  him  no  lefs  to  preferve  and  guide  his 
chnrch  and  chiUren  than  to  gather  and  beget  them. 
Nature  taught  the  Gentiles  this  maxim, 

Non  minor  eft  virtus,  quam  qua:rere,  part  a  tueri. 

To  defend  what  wc  attain,  requires  no  lefs  ftrength 
than  what  is  necelfary  to  acquire  it. 

For  it  is  by  this  inward  and  immediate  operation  of 
the  Spirit,  w^iich  Chrift  hath  promifed  to  lead  his. 
children  with  into  all  truth,  and  to  teach  them  all 
things,  that  Chriftians  are  to  be  lead  in  ^11  fleps,  as 


596  PROPOSITION       X. 

well  lad  as  firft,  which  relates  to  God's  glory  and 
their  own  fahation,   as  we  have  heretofore  luffici- 
ently  proved,  and  therefore  need  not  now  repeat  it. 
It  is' a  device    And  truly  this  device  of  Satan,  whereby  he  has  got 
menToput  the  P^°P^^  ^^  P^^  ^^^^  immediate  giiidings  and  leadings 
Spirit's  kad-     of  God's  Spirit  as  an  extraordinary  thing  afar  off, 
formenimes?    which  thmv  forefathers  had,  but  which  they  now  are 
neither  to  wait  for  nor  expeft,   is  a   great  cauTe 
of  the   growing  a'poftajy  upon  the  manv  gathered 
churches,  and  is  one  great  reafon  why  a  dry,  dead, 
barren,  lifelefs,  fpiritlefs  miniflry,    which  leavens 
the  people  into  the  faane   death,    doth    fo    much 
abound,   and  is  fo  much  overfpreading  even  the 
Protejlant  nations,   that  their  preaching  and  wor- 
fhips,  as  well  as  their  wh«le  converfation,  is  not  to 
be  difcerned  from  Popifh  by  any  frefh  living  zeal,  or 
lively  power  of  the  Spirit  accompanying  it,  but 
merely  by  the  difference  of  fome  notions  and  opi- 
nions. 
Object:.  §•  XII.   Some  unwife  and  unwary  Protefianfs  do 

fometimes   objeft  to  us,    That  if  we  have  fuch  en 
immediate  call  as  ive  lay  claim  to,  we  ought  to,  confirm 
it  by  miracles. 
Anfw.  But  this  being  an  objei^ion  once  and  again  urged 

againft  the  primitive  Protejlant s  by  the  Fapifis,  we 
need  but  in  (hort  return  the  anfwer  to  it  that  they 
Whether  mira-  did  to  the  Papifls,  to  wit,  That  ive  need  not  mira- 
ne'cdiar^t'^  cUs ,  bccaifc  wc  pYcach  no  new  gofpel,  hut  that  which 
confirm  the  ^^  already  confirmed  ly  all  the  miracles  cf  Chrifi  and 
^°  ^'^  his  apofiks  ;  and  that  we  offer  nothing  but  that  which 

we  are  ready  and  able  to  confirm  by  the  teftimony  cf 
John  Baptia  the  fcriptures,  which  both  alre(idy  acknozvledge  to  be 
proptTs'd.d  irue :  and  that  John  the  Baptifi  and  divers  of  the 
none.  prophcts  did  none  that  we  hear  of,  and  yet  were 

both  immediately  and  extraordinarily  fent.  This 
3s  the  common  Proteftant  anjwer,  therefore  may 
fuffice  in  this  place  ;  though,  if  need  were,  I  could 
fay  more  to  this  purpofe,  but  that  1  ftudy  brevity-*. 


0/ /^^  Ministry,  297 

§  .  XIII.  There  is  alio  another  fort  o^  Protejlants^ 
to  wit,  the  Englijh  Independents,  who  diifering  from  Theconfiitu- 
the  Calvinijlical  Prejlyierians,  and  denying  the  ne-  p^nVenSlTrcr. 
ceffity  of  this  JueceJ/ion,  or  tlie  authority  of  any 
national  church,  take  another  way  ;  affirming,  That 
Jucb  as  have  the  bemfit  of  the  Jcrlptures,  any  com- 
pany of  people  agreeing  in  the  principles  of  truth  as 
they  find  them  there  declared,  may  cottjlitute  among 
themf elves  a  church,  without  the  authority  of  any 
other ^  and  may  choofe  to  themfelves  a  paflor,  who  by 
the  church  thus  confiituted  and  coyfenting^  is  au- 
thorized, requiring  only  the  affiftance  and  concur- 
rence of  t\\Q  paflor s  of  the  neighbouring  churches, 
if  any  fuch  there  be  ;  not  fo  much  as  abfolutely 
necefTary  to  authorize,  as  decent  for  order's  fake. 
Alfo  they  go  fo  far  as  to  affirm,  That  in  a  church 
Jo  confiituted,  any  gifted  brother,  as  they  call  them,  Gifted  bre- 
if  he  find  himfclf  qualified  thereto^  may  injtru5f,  ex-  '^'^'^• 
hortf  and  preach  in  the  church  ;  though,  as  not  hav- 
ing the  paftoral  office,  he  cannot  adminifier  thofe 
which  thfy  call  their  facraments. 

To  this  I  anfwer,  That  this  was  a  good  flep  out 
of  the  Babvlonijh  darknefs,  and  no  doubt  did  pro- 
ceed ffom  a  real  difcovery  of  the  truth,  and  from 
the  fenfe  of  a  great  abufe  of  the  promifcuous  na- 
tional gatherings.  Alfo  this  preaching  of  the  ^//W 
brethren,  as  they  called  them,  did  proceed  at  firfl 
from  certain  lively  touches  and  movings  of  the  Spirit 
of  God  upon  many  ;  but  alas  !  becaiife  they  went  Their  lofs  and 
not  forward,  that  is  much  decayed  among  them  ;  '^'^"^' 
and  the  motions  of  God's  Spirit  begin  to  be  denied 
and  rejedied  among  them  now,  as  mucli  as  by 
others. 

But  as  to   their  pretended  call  from  the  fcripture,  Ti,e  fcripturcs 
I  anfwer,  The  fcripture  gives  a  mere  declaration  s'^e  no  caii  to 

IT-  1  •  1  'ii  ,  .        1  r-  pcrlons  jndivi- 

ot  true  things,   but  no  call  to  particular  pcrlons  ;  dual. 
fo  that  though  I  believe  the  things  there  written 
to  be  true,  and  deny  tlie  errors  which  I  find  there 
tellified    againft,    yet    as    to    thofe   thijigs   which 


a9B  1>  R  O  P  O  S  I  T  I  O  N    :?i- 

may  be  my  particular  duty,  I  am  ftill  to  feek  ;  and 
therefore  1  can  never  be  refolved  in  the  fcripturd 
whetlier  I  (fuch  a  one  by  name)  ought  to  be  a  mi- 
nifler  ?  And  for  the  refolving  this  doubt  I  mult 
needs  recur  to  the  inward  and  immediate  teilimo- 
ny  of  the  Spirit,  as  in  the  propofition  concerning 
the  fcriptures  is  fhewn  more  at  large. 

§ .  XIV»  From  all  this  then  we  do  firmly  con- 
clude,   that   not   only  in    a,  general   apqfiajy  it   is 
needful  men  be  extraordinarily  called,  and  raifed 
up   by  the  Spirit  of  God,   but  that  even  when  fe- 
veral  afiemblies  or  churches  are  gathered  by  the 
power  of  God,    not  only  into   the  belief  of  the 
principles  of  truth,  fo  as  to   deny  errors   and  he- 
reiies,  but  alfo  into  the  life,  fpirit,   and  power  of 
Chriltianity,  fo  as  to  be  the  body  and  houfe  of 
Chrift  indeed,   and  a  fit  fpoufc  for  him,  that  he 
who  gathers  them  doth   alfo,   for  the  preferving 
True minifters  them  lu   a  llvcly,   frefli,   and  powerful  condition, 
cdi,'and  tttie!  ^aife  Up  and  move  among  them  by  the  inward  im- 
mediate operation  of  his  own  Spirit,  minifters  and 
teachers^    to  inftru6t  and  teach,    and   watch   over 
them,  who  being  thus  called,  are  manifeft  in  the 
hearts  of  their  brethren^  and  their  call  is  thus  ve- 
rified in  them,  who  by  the  feeling  of  that  life  and 
power  that  pafTeth  through  them,  being  inwardly 
builded  up  by  them  daily  in  the  mofi  holy  faith ^  be- 
come the  feals  of  their  apoJileJJjip.     And  this  is  an- 
fwerable  to  another  faying  of  the  fame  apoftlc  Paiil^ 
1  Cor.  xiii.  3.  Since  ye  Jeek  a  proof  of  Chriji's /peaking 
in  mey  which  to  you-wards  is  not  weak,  but  is  fnighty 
Their  bving    in yoii .  So  this  is  that  which  gives  a  true  Jubfiantial 
on  of  hands  a  ^^^//  jjnd  titU  to  a  minijter ,  whereby  he  is  a  real 
S^d  ma^'n^^a^   fuccefTor  of  thc  virtue,  life,  and  power  that  was  iii 
keeping  the  ^  the   apoftlcs,  and    not   of  the  bare  name:   and  to 
the  fubftance'is  fuch  miuifters  we  think  the  outward  ceremony  of 
vaming.         ordination  or  Uying    on    of   hands    not     necelTary, 
neither  can  wc  fee  the  ufe  of  it,   feeing  our  adver- 
faries  who  ufe  it  acknowledge  that  the  virtue  and 


Oy^ //^f  Ministry.  299 

power  of  communicating  the  Holy  Ghoft  by  it  is 
ceaied  among  them.  And  is  it  not  then  foolifh  and 
ridiculous  fox*  them,  by  an  apjh  imiiaiio?!,  to  keep 
up  the  fhadow-,  where  the  {uLilancc  is  wanting  ? 
And  ma^"  not  they  by  the  Taiiie  rule,  where  they  fee 
blind  and  lame  men,  in  imitation  of  Chrid  and  his 
apoftles,  bid  them  fee  and  zvalk  ^  Yea,  is  it  not  in 
them  a  mocking  of  God  and  men,  to  put  on  their 
hands,  and  bid  men  receive  the  Holy  Ghoji,  while 
they  believe  the  thing  impoiTible,  and  confcfs  that 
that  ceremony  hath  no  real  ctFe^Tc  ?  Having  thus  far 
fpoken  of  the  callj  I  Ihall  proceed  next  to  treat  of 
the  qualificatiCfjs  and  work  of  a  true  minifter. 

5  .  XV.  As  I  have  placed  the  true  call  of  a  mini-  Quef    2 
Jier  in  the  moticn  of  this  Holy  Spirit,  lb  is  the  power ,  The  qua'iificdti. 
life,   and  virtue  thereof,  and  the  pure  grace  of  God  °"^°^' '"'°" 
that  comes  therefrom,  the  chief  and  mof:  necejfary 
qualification  J  witihout  which  he  can   no  ways  per- 
form his  duty,  neither  acceptably  to  God  nor  be- 
neficially to  men.     Our  adverfaries  in  this  cafe  af- 
firm, \}c^^  three  things  go  to  the  m.aking  up  of  a  mi-  phiiofep'ny aad 
nifter,  "uiz.   i.  Natural  parts ,  that  he  be  not  a  fool,  ^'^'"j^'  ^'^inty 
2.  ylcqitired  parts,  that   he   be   learned  in  the  Ian- makeagofpd 
guages,  in  philoibphy  and  fchool  divinity.   3.   T'^^  ^^Jiuikr. 
grace  of  God, 

The  tivo  firjl  they  reckon  neceiTary  to  the  being 
of  a  miniiler,  fo  as  a  man  cannot  be  one  without 
them  ;  the  third  they  fay  goeth  to  the  well-being  of 
one,  but  not  to  the  being  ;  fo  that  a  man  may 
truly  be  a  lawful  miniller  without  it,  and  ought  to 
be  heard  and  received  as  fuch.  But  we,  fuppoiing  a 
natural  capacity,  that  one  be  not  an  idcot,  judge; 
the  grace  of  God  indiipenfibly  necefTary  to  the 
very  being  of  a  miniller,  as  that  without  v/hicii  any 
can  neither  be  a  true,  nor  lavrful,  nor  good  miniiler. 
As  for  btter-learning,  v/e  judge  it  not  'io  much  ne- 
ccflary  to  the  well-being  of  one,  though  accidentally 
fometimes  in  certain  rci'pefls  it  may  concur,  but^ 
R\orc  frequently  ic  is  hurtful  than  helpful,  as  appeared  ■ 


^<f  P  ^  6  P  0  S  I  T  I  0  N    X. 

Apooriaiek  !n  thc  cxample  of  'TauhruSy  who  being  a  learned! 
ieara"ed^Tauk-"^^"'  ^^^  ^^°  could  make  an  eloquent  preaching, 
'US.  needed  neverthelefs  to  be  inflruifled  in  the  way  of 

the  Lord  by  a  poor  laick.  I  fhall  firft  fpeak  of  the 
neceffity  of  grace^  and  then  proceed  to  fay  fomething 
of  that  literature  which  they  judge  fo  needful. 
Proof.  I.  Firft  then,  as  we  faid  in  the  call,  fo  may  we  much 
more  here,  if  the  grace  of  God  be  a  necefTary  t^i/a- 
Jification  to  make  one  a  true  Chrijiian,  it  muft  be 
1  qualification  much  m6re  neceffary  to  conftitute  a 
true  minifier  of  Chrijlianity .  That  grace  is  neceiTary 
to  make  one  a  true  Chrifdan  I  think  will  not  be 
^o<i's  grace  queflioned,  fmce  it  is  by  grace  we  are  Javsd,  Eph.- 
«)naitute  a  11.  8.  It  is  thc  grace  of  God  that  teacheth  us  to  deny  un- 
'f^^^f'^'^^'^^godlinefs,  and  the  lujls  of  this  world,  and  to  live  god- 
ly and  righteoiifly.  Tit.  ii.  ii.  Yea  Chrift  faith  ex-- 
preffly,  That  without  him  we  can  do  nothing ,  John  xv. 
5.  and  the  w^ay  whereby  Chrifl  helpeth,  affifteth, 
and  worketh  with  us  is  by  his  or^^^;  hence  he  faith 
to  Paul,  My  grace  is  fuficient  for  thee*  A  Chriflian 
without  grace  is  indeed  no  Chriflian,  but  an  hy- 
pocrite, and  a  falfe  pretender.  Then  I  fay,  If 
grace  be  necejfary  to  a  private  Chriflian^  far  more  to 
a  teacher  among  ChriflianSy  who  mufi  be  as  a  father 
and  inflrvMor  of  others,  feeing  this  dignity  is  beflowed 
upon  jfuch  as  have  attained  a  greater  meafure  than 
their  brethren.  Even  nature  itfelf  may  teach  us  that 
there  is  more  required  in  a  teacher  than  in  thofe  that 
are  taught,  and  that  the  mafler  mufl  be  above  and 
before  the  Jcholar  in  that  art  or  fcience  which  he 
teacheth  others.  Since  then  Chrijlianity  cannot  be  truly 
Proof  \\  ^^Py^^f  neither  any  man  denominated  a  Chriflian  with-^ 
Arp-  ^^^^  ^^^^  ^^'''*^  grace  of  God,  therefore  neither  can  any 

Who  firft  tnufl  rnan  be  a  true  and  lazvful  teacher  of  Chriflianity  with^ 

be  a  member      Qut  it . 

ot  the  body,  .  ,.._,, 

an^  then  lite  is  SccCrndiy,  No  man  can  be  a  mtnifler  of  the  church 
tinilrftom  the  ^^  Chrtfl ,  which  is  his  body,  unlefs  he  be  a  member 
ii^ad.'  of  the  body,   and  receive  of  the  virtue   and  life  of 

the  head : 


V-  - 


Of  /^^  Mini s  T  R  Y .  ^o  i 

But  he  that  hath  not  true  grace  can  neither  be  a 
member  of  the  body^  neither  receive  of  that  life 
and  nourishment  which  comes  from  the  head: 

'1  herefore  far  Icfs  can  he  be  a  minifter  to  edify 
the  body. 

That  he  cannot  be  a  minifter  who  is  not  a  mem- 
ber is  evident ;  becaufe  he  who  is  not  a  member  is 
Ihut  out  and  cut  off,  and  hath  no  place  in  the  body  ; 
whereas  the  minifters  are  counted  among  the  moft 
eminent  members  of  the  body.  But  no  man  can  be 
a  member  unlefs  lie  receive  of  the  virtue,  life,  and 
nourifhment  of  the  head ;  for  the  members  that 
receive  not  this  life  and  nourifhment  decay  and 
v/ither,  and  then  are  cut  off.  And  that  every  true 
member  doth  thus  receive  nonrifhment  and  life 
from  t\\i:  beady  the  apoftle  exprclTiy  affirmeth,  Eph, 
iv.  i6.  From  whom  the  whole  body  being  fitly  joined 
together ^  and  compa5led  by  that  which  every  joint  Ji,p- 
plieth,  according  to  the  effe^ual  working  in  the  mea- 
fure  of  every  part,  maketh  increafe  of  the  body  unto  the 
edifying  of  itfelf  in  love.  Now  this  that  thus  is  com- 
municated, and  which  thus  uniteth  the  whole,  is  no 
other  than  \X\^  grace  of  God ;  and  therefore  the  apo- 
ftle in  the  fame  chapter,  ver.  7 .  faith,  But  unto  every 
one  of  us  is  given  grace  according  to  ths  meafure  of 
the  gift  of  Chriji  ;  and  ver,  1 1 .  he  fheweth  how  that 
hy  this  grace  and  gift  both  apoftle s,  prophets ^  evan- 
gelijh,  paJlcrSy  and  teachers  are  given  for  the  work 
of  the  miniflry,  and  edifying  cf  the  body  cf  Chrif\ 
And  certainly  then  no  man  deftitute  of  grace  is 
iit  for  this  work,  feeing  that  all  that  Chrift  give3 
;ire  fo  (Qualified  ;  and  thefe  that  are  not  fo  cualified, 
are  not  given  nor  fent  of  Chrift,  are  not  to  be 
heard,  nor  received,  nor  acknowledged  as  mini- 
Jiers  of  the  gofpdy  becaufe  his  (heep  neither  ought 
nar  will  hear  the  voice  of  a  f  ranger.  This  is  aifo  chriitneither 
clear  from  1  Cor.  :xii.  throughout  ;  for  the  apoftle  f"s^'!,"°n  ""''^ 
in  that  chapter,  treating  of  the  diverfity  oj  gifts  gcr'«  ;»ic;c. 
gn^J  lumbers  of  the  body,  Ihewcth  how"  bv  the  afr^^' 


002  PROPOSITION      X. 

vigs  of  the  fame  Spirit  in  different  manifijiatioiis 
or  meajares  in  the  feveral  members  of  the  body  the 
whole  body  is  edified,  faying,  ver.  13.  T\i2X  we 
are  all  baptized  by  the  Qne  Spirit  into  one  body  ;  and 
then,  ver.  28.  he  numbers  up  the  {t\tv2\dijpe}ija- 
tions  thereof,  which  by  God  are  fet  in  the  church 
through  the  various  workings  pf  his  Spirit  for  the 
edification  of  the  v/hole.  Then  if  there  be  no 
true  member  of  the  body  which  is  not  thus  bap- 
tized by  the  Spirit,  neither  any  thing  that  work- 
eth  to  the  edifying  of  it,  but  according  to  a  mea- 
fureof  grace  received  from  the  Spirit,  furely  with- 
out grace  nqne  ought  to  be  admitted  to  work  or 
labour  in  the  body,  becaufc  their  labour  and  work, 
without  this  grace  and  Spirit,  v/ould  be  but  in- 
effeftual. 

§.  XVT.  Thirdly^  That  this  ^rafi?  and  gift  is   a, 
TjecejJ'ary   qualification    to    a    minifter,  is  clear  froiri 
^hat  of  the   apoftle  Peter,   i  Pet.  iv.   lo,    11.    Js 
every  man  hath  received  the  gift,  evenfo  minifier  the. 
fame  one  to   another ,  as  good  ftewards  of  the  manifcld 
grace  of  God.     If  any  ryianfpeak,  let  himfpeak  as  the 
oracles  tf  God :    if  any  'man  minifter ^  let  him  do  it 
as  of  the  ability  which  God  giveth  ;  that  God  in  all 
things  may  be  glorified  through  Jefus  Chrifi  ;  to  ivhcra  be 
praife.  and  dominion  for  ever,  Amen.     From  which 
Themlmftcr-    It  appears,  that  thofe  that  w??;?//?i'r  muft  minifter  2.0.- 
||JS"|J^^'^^^^ ''y  cording  to  Xk^^  gift   and  grace  received  ;  but  they 
grace  received,  that  havc  not  fuch  2l  gift  canuot  minifter  according 
thereunto.     Secondly,  As  goodftetuards  of  the  ma- 
nifold grace  of  God :  but  hov/  can  a  man  be  a  good 
fteward  of  that  which  he  hath  not  I  Can  ungodly 
fhi*p  of  whatpnien,  that  are  not  gracious  themfelves,    be   good 
Of  God's  a-    ftewards  of  the  manifold  f/'^ff  ^/"  Godf  And  there- 
which  is  The    fore  m  the  following  verles  he  makes  an  exciulive 
ability  and      limitation    of   fach  that    are    not  thus  furnifhed, 
i^eccjvcd.         laying,   if  any  man  fpeak,  let  hrm  fpeak  as  the  ora- 
cles cf  God ;  and  if  any  man  minifter  let  him  do  it 
as  of  the  ability  that  God  giveth  :  which  is  as  much 


(5/ /^^  Ministry,  303 

"as  if  he  had  faid,  they  that  cannot  thuz/peak,  and 
thus  mini/ler,  ought  not  to  do  it  :  for  this  [7/^J 
denotes  a  neceflary  condition.  Now  what  this 
ability  is,  is  manifeft  by  the  former  words,  to  wit, 
the  gift  received,  and  the  grace  whereof  they  arc 
fteivards,  as  by  the  immediate  context  and  depen- 
dency of  the  words  doth  appear,  Nei{;her  can  it 
be  underftood  of  a  mere  natural  ability,  becaufr 
man  in  this  condition  is  faid  fiot  to  know  the  things 
of  God,  and  fo  he  c?innQt  mi nijier  them  to  others. 
And  the  following  words  fhew  this  alfo,  in  that 
he  immediately  fubjoincth,  that  Qod  in  all  things 
may  he  glorified  i  but  lurely  God  is  not  glorified^ 
but  greatly  difhonoured,  when  natural  men,  from 
their  mere  natural  ability,  meddle  in  fpirituul 
things,  which  they  neither  know  nor  underftand. 

Fourthly,  That  grace  is  a  mod  neceifary  ?^^^^i/^- Proof. IV 
cation  for  a  minift^r,  appears  by  thofe  qualifications 
v/hich  the  apoltle  expreilly  requires,  i  T/;;;.  iii.  2. 
'Tit.  i.  ^c.  where  he  faitli,  A  hifoo'p  mufi  be  blamelejs , 
vigilant,  fober,  of  good  behaviour,  apt  to  teach ^  pa- 
tient, a  lover  of  good  men,  ji'Jl,  holy,  temperate,  as 
the  fieward  of  God,  holding  fajl  the  faithful  word 
as  he  hath  been  taught.  Upon  tlie  other  hand,  He 
mufi  neither  he  given  to  wine^  nor  a  firiker,  nor  co- 
vetous, nor  proudy  nor  felf-wille^,  nor  Joon  angry. 
Now  I  afl;  if  it  be  not  impoffible  that  a  man  can  How  can  a  !;i- 
have  all  thefe  above-named  virtues,  and  be  free  of  "?7^'^ "'/'''■; 

'  .  virtues  without 

all  thefe  evils,  without  the  grace  of  Gcdi   If  then  the  grace  ot 
thcie  virtues,  for  the  producing  of  vv^Uich  in  a  man    °  ' 
grace  is  abfolutely  ncceffary,   be  necelTary  to  make 
a  true  minijler  of  the  church  of  Chrill  according  to 
the  apofilc's  judgment,  furely  grace  muft   be  ne- 
cefTary  alfo. 

Concerning  this  thing  a  learned  man,  and  well 
Ikilled  in  antiquity,  about  the  time  of  the  reforma- 
tion, writeth  thus:  '*  Whatfcever  is  done  in  the 
**  church,  eitlier  for  ornament  or  edification  of  re- 
f*  liglon,  whether  in  choofmg  mij>:i(trates  or  infti- 


304  PROPOSITION     X, 

S"S''the"   **  tuting  minirtcrs  of  the  church,  except  it  be  ccne 

cburcn  without  **  by  the  minifliy  of  God's  Spirit,  which  is  as  it  were 

th.  mimitry  of  ti  the  foul  of  thc  chuFch,  it  IS  Vain  and  wicked.  For 

vam  aad, wick- **  whoever  hath  not  been  called  by   the  opirit  of 

^  '  *'  God  to  the  great  office  of  God  and  dignity  of  apc- 

*'  ftlelliip,  as  Aaron  was,  and  hath  not  entered  in  by 

**  the  door,  which  is  Chrifi^  but  hath  othcr^vays  rifen 

"  in  the  church  by  the  window,  by  tile  favours  of 

"  men,   See.  truly  fuch  a  one  is  not  the  vicar  of 

**  Chrill  and  his  apoflles,  but  a  thief  and  robber, 

Who  is  Judas    *  *  and  the  vicar  of  'Judas  IJcariot  and  Simon  the  Sa- 

ifcanoc'i vicar?  n  jj^ariian.  Hence  it  was  fo  ftrittly  appointed  con- 

*'  cerning  the  eled:ion  of  prelates,  which  holy  Dio- 

*'  nyfnis  calls  the  facrament  of  nomination,  that  the 

**  biihops  and  apoftles  who  fhould  ovcrfee  the  fer- 

**  vice  of  the  church  fhould  be  men  of  moil  intire 

**  manners  and  life,  powerful  in  found  doftrine,  to 

*'  give  a  reafon  for  all  things/'    So  alfo  another  *, 

about  the  fame  time,  writeth  thus  ;   *'  Therefore  it 

**  can  never  be,  that  by  the  tongues  or  learning  any 

**  can  give  a  found  judgment  concerning  the  holy 

**  fjriptures,  and  the  truth  of  God.    Laftly,"  faith 

fee,   **  a  fneep  of  Chriilfeeks  nothing  but  the  voice 

**  of  Chriil,  which  he  knoweth  by  the  Holy  Spirit, 

"  wherewith  he  is  iUled  ;  he  regards  not  learning, 

'*  tongues,  or  any  outward  thing,  fo  as  therefore  to 

**  beUeve  this  or  that  to  be  the  voice  of  Chrift,  his 

**  true  fhepherd  ;  he  knoweth  that  there  is  need  of  no 

**  ottier  thing  but  the  tejiimony  of  the  Sprit  of  God.^* 

Obj.  I.  §.XViI.  Againft  tills  abfolute  neceli^ty  of  ^r^^re- 

they    obje*^t,    J'hat  if  all   jnimflers  had  the  faving 

grace  of  God y  then  all  minifiers  ftonld  he  Javed^  Joeing 

none  can  fall  away  fro-.n  or  Icfe  faving  grace. 

Anfw.  But  this  obje<n:ion  is  built  upon  a  falfe  hypothefis, 

piireiy  denied  by  us  ;  and  v/e  have  in  the  former  pro- 

pofition  co-nctrmng pejfeverance  already  refuted  it. 

*  Francifcus  Lamhertus  Avenionenjis ,  in  his  book  concerBin.c^  Prophuy., 
Learning,  Tevgues^  and  the  Spirit  of  Prophtcy.  Argent,  txiujy  mno  J^»Q 
dc  Prov.  c?p.  ii. 


Of  the  Mini  St  ti'i,  ^o^ 

Secondly,  It  may  be  obje»n:ed  to  us,  Tbdf  Jiff ce  Ohy  2* 
zve  affirm  that  every  man  hath  a  meajure  of  true  and 
faving  grace,  there  needs  no  fingular  qualification  either 
to  a  Chrijiian  or  minifter  ;  for  feeing  every  man  hath 
this  grace,  then  no  7nan  needs  forbear  10  be  a  minifler 
for  ivant  of  grace, 

I  anfwer,  We  have  above  (hev/n  that  there  is  ne-  Anfw, 
ceiTary  to  the  making  a  minifler  d.fpecial  ^ndfarticit- 
lar  call  from  the  5pirit  of  God,  which  is  fomething 
befides  the  univerial  dilpenfation  oi grace  to  all,  ac- 
cording to  that  of  the  apoflle,  No  man  taketh  this  "*^'  ^'^' 
honour  unto  himfclf^  but  he  that   is  called  of  God^  as 
ivas  Aaron.     Moreover,  vi^e  underfland  hy  grace  as  au  have  God's 
a  qualijicatton  to  a  minifler,  not  the  mere  meafure  of  f^^f*"  '"".'*'/* 

1-    ,  1         11      •  •  ca  l»  10  rigKif- 

iigot,  as  it  is  given  to  reprove  and  call  him  to  right-  ouf.itf«,  but  a\ 
eoafneis  ;  but   we  nnderRand  ^r^^^  as  it  hath  (^^^-XlntTw.o^i^ 
verted  tlie  ioul,  and  operatetL  powerfully  in  it,   as  nature  a*  to 
hereafter,  concerning  the  work  cf  minifc^rs,  will  fur-  j.^f^Jt  a 
ther  appear.     So  we  underfland  not  men  fimply  as  Ma-Tickf*  holy 
having  grace  in  them  as  2^  feed,  which  we  indeed  af- 
firm all  have  in  a  meafcie  ;  but  we  underfland  men 
that  are  gracious  leavened  by  it  into  the  nature  there- 
of, '^\d  as  thereby  to  bring  forth  feiiofe  good  fruits  of  a 
blamelefs  converfation,  and  of  juflice,  holinefs,  pa- 
tience, and  temperance,  which  the  apoflle  requires 
as  neceffary  in  a  true  Chriflian  biJJjop  and  minifler. 

Tiiirdly,  They  *  objeft  the  example  of  the  falfe  Ohy  3, 
prophets,  of  the  Pharifees,  and  of  Judas. 

But  firft,  As  to  \\\z  falfe prophets y  there  can  no-Anfw. 
thing  be  more  foolifli  and  ridiculous  ;  as  if  becaufe 
there  wcvt  falfe  prophets,  really /«7^,  v/ithout  the 
grace  of  God,  therefore  grace  is  not  neceffary  to  a 
true  Chriflian  minifter.  Indeed  if  they  had  proved 
that  true  prophets  wanted  this  grace,  they  had  faid-rhefaifcnot 
fomethino-  ;   but  what   have  falfe  prophets  common  ''"'^  ""*"  p"^"- 

.    ,  '^  \    .  „  ,  ,  1  1  /'   I,-  1        ,  pheiSMant   the 

With  true  mimjters,  but  that  they  pretend  raliely  that  trace  oi  God. 
which  they  have   not  ?  And  heca.u^e^  falfe  prophets 
Want  true  grace,  will  it  therefore  follow,  that  'r,v<? 

*  So  Nic,  Arnoldur  ;   Seft.  "3,^   npcn  Thffa  4. 


!o6 


PRO  POSITION     X. 


The  fen' ice  un- 
der the  law 
was  not  purely 
fpiritual,  but 
figurative,  for 
the  perform- 
ance of  which, 
as  they  beho- 
ved to  be  puri- 
fied froim  their 
outward   pol- 
lutions,  fo 
the  minifters 
of  the  gofpel 
iwuft  be  in- 
wardly with- 
out bkmi{h. 


The  miniflry 
of  the  difci- 
plesof  Chriil 
before  the 
work  was    ii- 
iiifhed  was 
more  legal  than 
tvanffclical. 


p-ophets  ought  not  to  have  it,  that  they  may  be  true 
and  notfalfe?  The  laft  example  of  the  Plari/ees  and 
priejis  under  the  laiv  will  not  anlwer  to  the  gcjfel 
times,  becaufe  God  fct  apart  a  particular  tribe  for 
that  fervice,  and  particular /^/;?//zVj-,  to  whom  it 
belonged  by  a  lineal Juccejfion;  and  alfo  their  fervice 
and  work  was  not  purely  fpiritual,  bat  only  the 
performance  of  fbme  outward  and  carnal  oWef va- 
tions  and  ceremonies,  which  were  but  a  fhadow  of 
the  fubllance  that  was  to  corne  ;  and  therefore 
their  work  made  not  the  comers  thereunto  perfe^y 
as  appertaining  to  the  conjcience,  feeing  they  were 
appointed  only  according  to  the  law  of  a  carnal 
commandment ,  and  not  according  to  the  power  of 
an  endlejs  life.  Notwithflanding  as  in  the  figure 
they  were  to  be  without  hlemifb  as  to  their  out- 
ward man,  and  in  the  performance  of  their  work 
they  were  to  be  wafhed  and  purified  from  their 
outward  pollutions,  fo  now,  under  the  gofpel  times , 
the  mim/krs  in  the  antitype  muil  be  inwardly 
tvithout  blemijh  in  their  fouls  and  fpirits^  being,  as 
the  apoflle  requires,  blamelefs^  and  in  their  v/ork 
and  fervice  muft  be  pure  and  undefiled  from  their  in- 
ward pollutions,  and  fo  clean  and  holy,  that  they  may 
offer  up  fpiritual  Jacr'ifices  acceptable  to  Gcdby  Jefos 
Chriji,  I  Pet.  ii.  5.  As  to  Judas,  the  feafon  of  his 
min'ftry  was  not  wholly  evangelical,  as  being  be- 
fore the  work  \V2i^  finijhedj  and  v.'hile  Chrift  him*- 
felf  and  his  difciples  were  yet  fubjecl  to  the  Jewifb 
obfervances  and  conJlittitiGns,  and  therefore  his  corn- 
million,  as  well  as  that  which  the  reft  received  with 
him  at  that  time,  was  only  to  the  houfe  o/lfrael,  Mat. 
X.  5,  6.  which  made  that  by  virtue  of  that  com- 
miffion  the  refl  of  the  apoftlcs  were  not  impowered 
to  go  forth  and  preacli  after  the  refurre£lion  un- 
til they  had  waited  at  fcrufakm  for  the  pouring 
forth  of  the  Spirit :  fo  that  it  appears  Judas's 
minijlry  was  more  legal  than  evangelical.  Secondly, 
yiidas's  cafe,  as  all  v/ill  acknov/kdge,  was  fmgular- 


Of  the  Ministry.  307 

and  extraordinary,   he   h€\w<^  immediately  called  hy  J^-^^^  ""^^ '■^' 
Chrift  himielf,   and  accordingly  fi(r?nj/jed  and    m- i,d  of  cLIiC 
powered  by  him  to  preach,  and  do  miracles  ;  which  5"'' p'''"^^"} 
immediate  commijfion  our  adverfaries  do  not  £q  much  our  advcifanes 
as  pretend  to,  and  lb  fall  (hort  of  Judas ^  who  truft-  ^^^'i'^fS;!"' 
ed  in  Chrift's  words,  and  therefore  went  forth  and  make  him  a 
preached,    without  gild  or  ftlver,   or  Jcrh  for  his  Prtei"rs1nim/ 
.journey  ;   giving  freely   as    he    had  freely    received ;  '^ry,  laying,  he 
which  our  adverlaries  will  not  do,  as  hereafter  fliall  je^ftmcVrure  of 
be  obferved  ;   alio  that  fudus  at  that  time  had  not  <-"<i'ssr»ccat 
the  leaft  meafure  of  God's  grace,  I  have  not  as  yet    '     "^ ' 
heard  proved.     But  is   it   not  lad,    that  even  ¥ro- 
t^flants  fliould  lay  afide  the  eleven  good  and  faithful 
apofdes,    and  all  the  refl  of  the  holy  difciples  and 
minifters  of  Chrift,    and   betake  them  to  that  one, 
of  whom  it  vv^as  teftified  that  he  was  a  devil,  for  a 
pattern  and  example  to  their  miniflry  .^  Alas  1   it  is 
to  be  regretted,   that  too  many  of  them  reftmbie 
this  pattern  over-much. 

Another  objeSlion  is  ufually  made  againft  the   ne-  obieft 
ceffity  of  grace,  *  'That  in  cafe  it  were  neceffary,  then  *  ibid,  Nic 
fuch  as  wanted  it  could  not  truly  adminifter  the  facra-  ■^"o'^^us* 
ments ;  and  confequently  the  people   woidd  be  left    in 
doubts  and  infinite  fcruplesy  as  not  knowing  certainly 
'•whether    they    had  truly    received  them^    hecavfe    not 
knowing   infallibly  whether    the   adminiflratGrs    were 
ttuly  gracious  men. 

But  this  objeftion  hitteth  not  us  at  all,  becaufe  .\nf\v, 
the  nature  of  that  Spiritual  and  Chrifian  worfjip, 
which  we  according  to  the  truth  plead  for,  is  fuch 
as  if.  not  neceffarily  attended  with  thefe  carnal  and 
outward  inftitutions,  from  the  adminiftering  of 
which  the  objection  arifetli  ;  and  fo  hath  not  any 
fuch  abfurdity  following  upon  it,  as  will  afterwards 
more  clearly  appear. 

§.  XVIII.    Though   then  we  make    not  /i//???^^;  what  u-ue 
learning  neceffary,  yet  we  are  far  from  excluding'"''"'"^"* 
true  learning  ;    to  wit,  that  learning  which  proceed- 
eth  from  the  inward  teachings  and   inftructions   cf 

11  r 


3o8 


PROPOSITION      X. 


the  Spirit,  whereby  the  foul  learneth  the  fecret  ways 
of  the  Lord,  becomes  acquainted  with  many  in- 
ward travels  and  exercifes  of  the  mind  ;  and  learn- 
eth by  a  living  experience  how  to  overcome  evil, 
and  the  temptations  of  it,  by  following  the  Lord^ 
and  walking  in  his  light,  and  waiting  daily  for  wif- 
doni  and  knowledge  immediately  from  the  revelation 
thereof  ;  and  fo  layeth  up  thefe  heavenly  and  divine 
leiTons  in  the  good  treafure  of  the  heart,  as  honeft 
Mary  did  the  layings  which  j[he  heard,  and  things 
which  {he  obferved  :  and  alfo  out  of  this  treafure 
of  the  foul,  as  the  good  fcribe,  brings  forth  things 
new  and  old,  according  as  the  fame  Spirit  moves, 
and  gives  true  liberty,  and  as  the  glory  of  God 
requires,  for  whofe  glory  the  foul,  which  is  the 
temple  of  God,  learneth  to  do  all  things.  This  is 
that  good  learning  which  v/e  think  neceffary  to  a 
Thegoodiearp-  truc  miniftcr  ;  by  and  through  which  learning  a  man 
newfTary  to'a  cau  wcli  iuftrucl,  teach,  and  admcnifh  in  due  feafon, 
and  teflify  for  God  from  a  certain  experience  ;  as 
did  David,  Solomon,  and  the  holy  prophets  of  old, 
and  the  blefled  apoftles  of  our  Lord  Jefus  Chrift, 
Who  teftified  of  what  they  had  feen,  heard,  felt,  and 
handled  of  the  word  of  life,  i  John  i.  i.  Minijlering 
the  gift  according  as  they  had  received  the  fame,  as 
good  ftewards  of  the  manifold  grace  of  God  ;  and 
preached  not  the  uncertain  rumors  of  men  by  hear- 
Jr.y,  which  they  had  gathered  merely  in  the  com- 
prehenfion,  while  they  were  ftrangers  to  the  thing 
in  their  own  experience  in  themfelves  :  as  to  teach 
people  how  to  believe,  while  themfelves  were  un- 
believing; or  how  to  overcome  fin,  while  themfelves 
are  {laves  to  it,  as  all  ungracious  men  are  ;  or  to  be- 
lieve and  hope  for  an  eternal  reward,  wliich  them- 
iclves  have  not  as  yet  arrived  at,  ^c. 

§.  XIX.  But  let  us  examine  this  literature, 
which  they  make  fo  necelFary  to  the  being  of  a 
■,hinifier  ;    as  in  the  iirft  place,  the  knowledge  of 


Of  the  Ministry.  309 

tlie  tongueSy  at  leaft  of  the  Latin,  Greek,  and  He-  j]^^^'^'  ^"^ 
hrezv.  The  realon  of  this  is,  That  they  may  read 
the  fcripture,  which  is  their  only  rule,  in  the  ori- 
ginal langiiageSy  and  thcr©lDy  be  the  more  capable 
to  comment  upon  it,  and  interpret  it,  eft".  That 
alfo  which  made  this  knowledge  be  the  more 
prized  by  the  primitive  Proteftants,  was  indeed  thci 
dark  barbarity  that  was  over  the  world  in  the  cen- 
turies immediately  proceeding  the  reformation  ;  the 
knowledge  of  the  tongues  being  about  that  time, 
(until  it  was  even  then  reftored  by  Erafmus  and 
fome  others)  almoft  loft  and  extintfl.  And  this  Before  the  re- 
barbarity  was  fo  much  the  more  abominable,  that  ^''""^''°Vl^ 

•'  _  '  prayers  ot  the 

the  whole  worlliip  and   prayers  of  the  people  were  people  were  in 
in  the  Latin  tongue  ;  and   among  that  vaft  number  [ongu"'" 
of  priejis,  monks  and  friars^  fcarce  one  of  a  thou- 
fand  underflood  his  breviary,  or  that  mafs  which  he 
daily  read  and  repeated  :  the  Icripture  being,  not 
only  to  the  people,  but  to  the  greater  part  of  the 
clergy,  even  as  to  the  literal  knowledge  of  it,  as 
a  fealed  book.     1  fliall  not  at  all  difcommend  the  The  zeal  and 
zeal  that  the  firji  reformers  had  againft   this  Baby-  2'^'^"2''Z  "' 
lonifj  darknefs,  nor  their  pious  endeavours  to  tranf-  formers  col- 
late the    holy  fcriptures  :    I  do   truly   believe,    ac- "'^"'^^'^* 
cording  to  their  knowledge,  that  they  did  it   can- 
didly :   and  therefore  to  anfwer  the  juft  defires  of  The  knowledge 
thole  that  dehre  to  read  them,   and  for  other  \cry  coinmc!rdIb:e, 
good  reafons,  as  maintaining  a  commerce  and   un- ^"^  '^^'^"o'^  "<=- 
derftanding  among  divers  nations  by  thefe  common 
languages,   and  ethers  of  that  kind,   wc  judge   it 
necelfiry  and  commendable  that  there  be  puhlick 
fchools  for  the  teaching  and  inftruaiug  fuch  youth, 
as  are  inclinable  thereunto,  in  the  languages.     And 
although  \\\2it  papal  ignorance  deferved  juflly  to  be 
abhorred  and  abominated,  we  fee  neverthelefs,  that 
the  true  reforrr.ation  conillls  not  in  that  knowledge  ;  ThePapitfs 
becaufe  although  lince  that  time  the  Papijh,  ftjrred  !'^'-""'"7="^'^ 

11  r-  7-1  1  knowledge, 

Up  through  emulation  of  the  Prolejinnts,  have  more  efpeciaiiy  the 
applied  themfelves  to  literature,  and  it  now  more  J*'^'''- 


3IO 


PROPOSITION     X. 


The  Spirit  is 
the  tiueft  inter- 
preter of  the 
fcriptures, 
whether  frorn 
the  original 
languages,  or 
without  them, 


A  poor  fhoe- 

niaker,  that 
could  not  read 
refu;es  a  pro- 
feffor  of  divi- 
nity's falfe  af- 
fertions  of 
fcripture. 


flonrifiieth   in  their  iiniverfities  and   doyflers,  than 
before,    (efpecially  in  the  Ignatian  or  Jejuitick  JeEi) 
they  are  as  far  now  as  ever  from  a  true  reformation^ 
and  more  hardened  in  their  pernicious  docirines. 
But  all  this  wilj  not  make  it  a  neceffary  quaHfication 
to  a  minider,  far  lefs  a  more  neceffary  quahficatioa 
than  the  grace  of  God  and  his  Spirit  ;  becaufe  tiie 
Spirit  and  grace  of  God  can  make  up  this  want  in 
the  mofi:  ruilick  and  ignorant  ;  but  this  knowledge 
can  no  ways  make  up  the  wapt  of  the  Spirit  in  the 
moll  learned  and   eloquent.     For  all  that  which 
man  by  his  own  induftry,   learning  and  knowledge 
in  the  languages,  can  interpret  of  the  fcriptures,  or 
find  out,  is  nothing  without  the   Spirit  ;  he  cannot 
be  certain,   but  may  ftill  mifs  of  the  fenfe   of  it  ; 
whereas  a  poor  man,   that  knoweth  not  a  letter, 
when  he  heareth  the  fcriptures  read,  by  the  fame 
Spirit  he   can  fay,   'This  is  true  ;  and  by  the  fame 
Spirit  he  can  underftand,   open,   and  interpret  it,  if 
need  be  :  yea,  finding  his  condition  to  anfwer  the 
condition  and  experience  of  the  faints   of  old,    he 
knoweth  and  poffeffeth  the  truths  there  delivered, 
becaufe  they  are  fealed  and  witnefTed  in  his   own 
heart  by  the  fame  Spirit.     And  this  v/e  have  plen- 
tiful experience  of  in  many  of  thofe  illiterate  men, 
whom   God  hath  raifed  up  to  be  minifiers  in    his 
church  in  this   day;  fo    that   fome   fuch,   by   his 
Spirit,  have  corrected  fome  of  the  errors  of  the 
iranjlators,  as  in  the  third  propofition  concerning 
the  fcriptures  I  before    obferved.      Yea,   I  know 
myfelf  a  poor  fhoe-maker,  that  cannot  read  a  word, 
'  who  being  alTaulted  with  a  falfe  citation  of  fcrip- 
ture, from  a  publick  profelfor  of  divinity,   before 
the  rnaglfirate  of  a  city,  when  he  had  been  taken  up 
forpreachi,ng  to  fome  few  that  came  to  hear  him  ; 
I  fay,  I  know  fuch  a  one,  and  he  is  yet  alive,  who 
tho'  the  profeflbr,  who  alfo  is  eftecmed  a  learned 
man,  conflantly  afTerted  his  faying  to  be  a  fcrip- 
ture-fentence>  yet  affirmed,  not  through  an)'-  certain 


0/ //^f  Ministry,  311 

iettcr-knowledge  be  had  of  it,  but  from  the  mofc 
certain  evidence  of  the  Spirit  in  hinijelf,  that  the 
frofejfor  was  miflaken  ;  and  that  the  ^firit  of  Cod 
never  faid  any  fuch  thing  as  the  other  affirmed  : 
and  the  hible  being  brought,  it  was  found  as  the 
•poov  fjocmaker  had  faid. 

§.  XX.  The  fecond  part  of  their  literature  is^.  Logick  and 
logick  and  fkilofofhy,  an  art  fo  little  needful  to  a  needfu'uo'a""' 
true  niinifler,  that  if  one  that  comes  to  be  a  true  P'"'^^'^'^^'^- 
minifter  hath  had  it,  it  is  fafeft  for  him  to  forget 
and  lofe  it ;  for  it  is  the  root  and  ground  of  all 
contention  and  debate,  and  the  way  to  make  a 
thing  a  great  deal  darker,  than  clearer.  For  under 
the  pretence  of  regulating  man's  reafon  into  a 
certain  order  and  rule,  that  he  may  find  out  (as 
they  pretend)  the  truth,  it  leads  into  fuch  a  laby- 
rinth of  contentions,  as  is  far  more  fit  to  make  a 
Sceptick  than  a  CJ.riftian,  far  lefs  a  miniiier  of 
Chrift ;  yea,  it  often  hinders  man  from  a  clear 
underftandjng  of  things  that  his  own  reafon  would 
give  him;  and  therefore  through  its  manifold  rules 
and  divers  inventions,  it  often  gives  occafion  for 
a  man,  that  hath  little  reafon,  foolifhly  to  fpeak 
much  to  no  purpofe  ;  feeing  a  man,  that  is  not 
very  wife,  may  notwithftanding  be  a  perfe^ft  logi- 
cian. And  then,  if  ye  would  make  a  man  a  fool 
to  purpofe  tlrat  is  not  very  wife,  do  but  teach 
him  logick  and  phihfcphy  ;  and  whereas  before  he 
might  have  been  fit  for  fomething,  he  fhall  then 
be  good  for  nothing,  but  to  fpeak  nonfenfe  ;  for 
thefe  notions  will  fo  fwim  in  his  head,  that  they 
will  make  him  extremely  buly  about  nothing.  The  Theufcofio- 
ufe  that  wife  and  folid  men  make  of  it,   is,  to  fee  g''^'^ '^ '» '^^,'-' 

,  •        r-       ,  n         ^  n  /-  •    1  ,       .     US  citiptineU, 

the  emptinels  thereot  ;  therefore  laith   one,  It  ts 

an  art   of  contention  and  darknefs,   by  ivhich  all  other 
fcicnces  are  rendered  more  ohjcure^   and  harder   to   be 
underflood. 

If  it  be  urged,   That  thereby  the  truth  may  he  main- 
tained and  confrniedj  and  here  ticks  confuted  ; 


312  P  K  O  P  O  S  I  T  I  O  N    X. 

Anfw.  I   anfvver.  The   truth,    in   men   truly   rational^ 

needeth  not  the  help  thereof;    and  fuch  as  are  ob- 
ftinate,  this  will  not  convince  ;  for  by  this  they  may 
learn  twenty  tricks  and  diftinftions,  how  to   fhut 
out  the  truth  :   and  the  truth  proceeding  from  an 
honeft  heart,  and  ipoken  forth  from  the  virtue  and 
Spirit  of  God,  will  have  more  influence,  and  take 
fooner  and  more  efte<ftually,  than   by  a  thoufand 
Anhrathcn      dcmonftrations  Q?lozick  :  as  that  heathen  -philofopher  * 
difputing  with  acknowledged,    who,   diiputing  with  the   Lhriftian 
ihe  coS  of  ^'^P^^P^  i'^  the   council  of  Nice,  was  fo  fubtile,   that 
Nice,  was  con-  hc  could  uot  bc  overcome  by  them  ;   but  yet  by  a 
chHftilnfaUh  fcvV  words  fpoken  by  a  fimple  old  ruftzck,  was  pre- 
by  an  ignorant  fently  conviuced   by  him,    and  converted  to  the 
thcycw^'id'ro"  Chrlftian  faith  ;  and  being  enquired  how  he  came 
to  yield  to  that   ignorant  old  man,   and  not  to  the 
bifhops  ;  he   faid,    That  they  contended  with  him  in 
his  own  way,  and  he  could fiill  give  words  for  words  ; 
but   there  came  from  the  old  man  that  virtue,  which 
he   was   not   able  to  refifl.      This  fecret   virtue    and 
power  ought  to  be  the  logick  and  pbilofophy  where- 
with a  true  Chriflian  minifler  ihould  be  furnifned  ; 
and  for  which  they  need  not  be  hcholAGnto  Arijlotle . 
Natural  logick  As  to  natural  logick,  by  which  rational  men  with- 
"'^^^"^*  out  that  art  and  rules,  or  fophiftical  learning  de- 

duce a  certain  conclufion  out  of  trne  propofitions, 
which  fcarce  any  man  of  reafon  wants,  we  deny 
not  the  ufe  of  it ;  and  I  have  fometimes  ufed  it  in 
this  treatife;  which  alfo  may  ferve  withoutthat.'zV-x- 

3.  Ethicks,  or  le^fick  art.  As  for  the  other  part  of  philofophy, 
ruurto"ci)ri-  which  is  called  moral,  or  ethicks,  it  is  not  fo  necef- 
flians  not  need- f^Py  to  Clirlftians,  wlio  liave  the  rulcs  of  the  lioly 

fcriptures,    and   the    gift   of  the  Holy   Spirit,   by 

4.  Phyficks,  which  they  can  be  much  better  inftrudted.  The 
^h'^'ikks'make  phf^^^  ^^^  mctaphyfical  part  may  be  reduced  to 
no  preachers  the  arts  o?  medictne  and  the  mathematicks,  which 
of  the  truth,     ^^^y^  nothing  to  do  with  the  elTence  of  a  Chriftian 

*  Lucas  Ollandri  Epit.  liifl,  Ectlcf.  lib.  a.  cap.  5.  cent.  4. 


0/ //&^  Ministry.  313 

viinijter.  And  therefore  the  apoftle  Paul,  who  well 
underiiood  what  w^as  good  for  Chriftian  minifters, 
and  what  hurtful,  thus  exhorted  the  Coloffians,  Col. 
ii.  8.    Beware   left  any  man  /foil  you  through  philo- 

Jophy  and  vain  deceit .  And  to  his  beloved  difciple 
'Timothy  he  writes  alfo  thus,  i  Tim.  vi.  20.  O  Ti- 
mothy ^  keep  that  which  is  committed  to  thy  truft,  avoid- 
ing profane  and  vain  babblings^  andcppojiticnoffcience^ 

falj'ely  Jo  called. 

§  .  XXI.  The  third  and  main  part  of  their  lite-       IIL 
rature  is  Jchool- divinity,  a  monfter,  made  up  of  fome  j^^'^"j"r, 

Jcriptural  notions  of  truth,  and  the  heathenijh  terms  divinity  ob- 
and  maxims  ;  being  as  it  were,  the  heathenijh  phi-  ^°^'j^"^^'  * 
lojophy  chriftianizedy  or  rather,  the  literal  external  letter  know- 
know ledge  of  Chrifl  heathenized.  It  is  man  in  his  i^^^^^^^'^""^* 
firft,  fallen,  natural  ftate,  with  his  devilifh  wif- 
dom,  pleafing  himfelf  with  fome  notions  of  truth, 
and  adorning  them  with  his  own  fenfual  and 
carnal  wifdom,  becaufe  he  thinks  the  iimplicity 
of  tlie  truth  too  low  and  mean  a  thing  for  him  ; 
and  fo  defpifeth  that  fimplicity,  whcrefoever  it 
is  found,  that  he  may  fet  up  and  exalt  himfelf, 
puffed  up  with  this  his  monftrous  birth.  It  is 
the  devil,  darkening,  obfcuring,  and  veiling  the 
knowledge  of  God,  with  his  ferpentine  and  worldly 
wifdom  ;  that  fo  he  may  the  more  fecurely  de- 
ceive the  hearts  of  the  fimple,  and  make  the 
truth,  as  it  is  in  itfelf,  defpicable  and  hard  to  be 
known  and  underjflood,  by  multiplying  a  thoufand 
difficult  and  needkfs  queftions,  and  endlefs  con- 
tentions and  debates.  All  which,  he  who  perfe<Stly 
knoweth,  is  not  awhit  lefs  the  fervant  of  fin  than 
he  was  ;  but  ten  times  more  fo,  in  that  he  is 
exalted,  and  proud  of  iniquity,  and  fo  much  the 
farther  from  receiving,  underftanding,  or  learning 
the  truth,  as  it  is  in  its  own  naked  fimplicity  ; 
becaufe   he    is  full,  learned,  rich,   and  wife  in  his 

\  own  conceit  :  and  fo  thole  that  are  moft  {killed 
in  it,  wear  out   their   day,   and  fpend  their  pre- 


314  P  R  O  P  O  S  I  T  I  O  N    X. 

cious  time  about    the    infinite    and    innumerable 
queflions  they  have  feigned  and  invented  concern- 
ing it.     A  certain  learned  man   called  it,    A  two- 
fold dijc'ifline\  like  the  race  of  the  Centaurs,  partly 
proceeding  from  divine  fayings^    partly  from  pbilofo- 
phical  reafuns.     A  thoufand  of  their  queflions  they 
confefs  themfelves  to  be  no-ways  necefiary  to  fal- 
vation  ;  and  yet   many  more  of  them  they  could 
never  agree   upon,  but   are,  and  ftill  will  be,  in 
endlefs  janglings  about  them.     The   volumes  that 
have  been  v/ritten  about  it,  a  man  in  his  whole  age 
could  fcarce  read,  though  he  lived  to  be  very  old  ^ 
and  when  he  has  read  them  all,  he  has  but  wrought 
himfelf  a   great   deal  more  vexation  and  trouble 
of  fpirit,   than  he   had  before.      Thefe   certainly 
are   the    words     multiplied  without  knoivledge ;    by 
ivhich   counfel   hath   been   darkened^  Job  xxxviii.  2. 
They  make  the  fcripture  the  text  of  all  this  mafs  5 
and  it  is  concerning  the  fenfe  of  it  that  their  vo- 
luminous   debates  arife.      But  a  man  of  a   good 
upright  heart  may   learn   more  in  half  an   hour, 
and  be  more  certain   of  it,   by  waiting  upon  God, 
and  his  Spirit  in  the  heart,  than  by  reading  a  thou- 
fand of  their  volumes  ;  which  by  filling  his  head 
with  many  needlefs  imaginations  may  well  ftag- 
ger  his  faith,    but   never  confirm  it  :   and  indeed 
thofe  that  give  themfelves  moft   to  it,    are  moft 
capable    to    fall  into  error,  as   appeareth  by   the 
example  of  Origen,  who,  by  his  learning,  was  one 
of  the  firll,  that   falling  into   this  way  of  inter- 
preting the  fcriptures,    wrote  fo  many  volumes, 
and  in  them  fo  many  errors,   as  very  much  trou- 
WhcrebyAn.  \^[q^  the  church.     Alfo  Arius,  led  by  this  curiofity 
Tor  alid'ichifa' and   human  fcrutiny,    defpifmg   the  fimplicity  of 
the  gofpel,  fell  into  his  error,  which  was  the  caufe 
of  that  horrible  herefy  which  fo  much  troubled 
the   church.      Pvlethinks  the  fimplicity,  plainnefs, 
and   brevity   of  the  fcriptures  themfelves,  fhould 
be  a  fufEcient  reproof  for  fuch  a  fcicnce  ;  and 


0/ //^^  Ministry.  515* 

the  apofties,  being  honeft,  plain,  illiterate  men, 
may  be  better  underftood  by  fuch  kind  of  men 
now,  than  with  all  that  raais  of  fcholaflick  fluff, 
which  neither  Peter^  nor  Faul,  nor  John,  ever 
thought  of. 

§.  XXII.  But   this   invention  of  Satan,  where- The apoftafy, 
with  he  began  the   apojlafy,  hath    been  of   dange-  ^'"^  '^^  di^igtr- 
rous  confequence  ;  for  thereby  he   at  firfl  fpoiled  4ueuce. 
the  fimplicity   of   truth,    by  keeping  up  the  hea- 
thenijh  learning,  which  occafioned  fuch  uncertainty, 
even   among  thofe   called   Fathers,    and  fuch  de- Many  of  the 
bate,    that  there   are  few   of  them  to  be  found,  Fathers  do  not 
who,   by  reaion  of  this  mixture,   do  not  only  fre-  diti  each  other, 
quently  contradi^l    one   another,    but    themfelves  ai^^'^and^th". 
alio.       And    therefore,    when   the    apojlafy    grew 
greater,  he,     as  it  were,    buried  the  truth   with 
this  veil  of  darknefs,    wholly  fhutting  out  people 
from    true    knowledge,     and  making  the  learned 
(fo  accounted)  bufy  themfelves  with  idle  and  need- 
lefs  queftions  ;    while  the  weighty  truths  of  God 
were   neglected,    and  went,   as  it  were,   into  dif- 
ufe. 

Now,  though  the  groircft  of  thefe  abufes  be  fwept 
away  by  Protcjlants  ;  yet  the  evil  root  ftill  remains, 
and  is  nouriflied  and  upheld  ;  and  the  fcience  kept 
up,  as  being  deemed  neceffary  for  a  minifter  :  for, 
while  the  pure  learning  of  the  Sprit  of  truth  is  de- 
fpifed  and  ncglei^ed,  and  made  ineffeftual,  man's 
fallen  earthly  wifdom  is  upheld  ;  and  fo  in  that  he  la- 
bours and  works  with  Xhtjcriptures,  being  out  of  the 
Life  and  Spirit  which  tliofe  that  wrote  them  were 
in,  by  which  only  they  are  rightly  underftood,  and 
made  ufe  of.  And  fo  he  that  is  to  be  a  minifler.  Merchandizing 
mull  learn  this  art  or  trade  of  merchandizing  with  with  the  fa ip, 

/•      ■  11  1  T   •     1  1  /Li      tuies,  what 

the  Jcnptures,     and    be    that    which    the    apoltle  it  is. 
would  not  be,  to  wit,   a  trader  with  them,  2  Cor.  ^''^^'^''  ^ 
ii.    17.      That    he  may  acquire   a  knack  from   a 
verfe    of    Scripture,    by   adding   his    own   barren 
notions  and   conceptions  to  it,  and  his   uncertain 

S   s 


?i5  P  R  O  P  O  S  I  T  I  O  N     X. 


conjeAures,  and  to  what  he  hathftolen  out  of  books  J 

for  which  end   he   mufl  have  of  neceffit}*   a   good 

many  by  him,    and  may  each /^i^^^^^/'W^n',  as  they 

call  it,    or  oftener,  make  a  diicoarfe  for  an  hour 

And  this  they  long  ;  and  this  is  called  the  f  reaching  of  the  rsjord  : 

Si^m.e'wTrd:v/hereas  the  gift,   grace,  and   Spirit   of   God,  to 

teach,   open,  and  inllruft,  and  to  preach  a  word  in 

feafon,  is  negleded  ;  and  fo  mar/s  arts  and  pariSj 

ThusAnti.       2.ndi  knowledge y  end  ivi/dom,  which  iz  from  below ^  arc 

chnit  IS  efta-     fet  up  and  eltabliflied  in  the  temple  of  God,  yea,  and 

the  feed  of  the  above  the  little/d-^?^;  which  in   effedl   is  Anticbrijly 

kingdom.        working  in  the  myflery.     x\nd  fo  the  devil  may  be 

as   good  and  able  a  minifler  as  the  bed  of  them  ; 

jiow  the  devil  ^o^'  ^^^  ^"^^  better  ikill  in  languages,  and  more  loiick, 

may  be  a  mi-    phUofcphy  aud   fchoGl-divtnity ,    than  any  of    them: 

iiilter  of  the      -^       1  -<  •'^  -^  ,      "  ,     .         ,      "^  '       .  ,         ■^  ,  ,       ' 

j;rie{b  gofpei.  ^^id  Kuows  tiic  truth  VA  the  uotiou  oettcr  than  they 
all,  and  can  talk  more  eloquently  than  all  thofe 
preachers.  But  what  availeth  all  this  ?  Is  it  not  all 
but  as  death,  as  a  painted  fepulchre,  and  dead  car- 
cafe,  without  the  power,  life  and  fpirit  of  Chrifli- 
anity,  which  is  the  marrow  and  fubflance  of  a 
Chrijlian  minijiry?  And  he  that  hath  this,  and  can 
fpeak  from  it,  though  he  be  a  poor  fhepherd,  or  a 
iiflierman,  and  ignorant  of  all  that  learning,  and 
of  all  thofe  queftions  and  notions  ;  yet  fpeaking 
from  the  Spirit,  his  miniftry  will  have  more  influ- 
ence tov/ards  the  converting  of  a  linner  unto  God, 
than  all  of  them  who  are  learned  after  the  flefh ; 
as  in  that  example  of  the  old  man  at  the  council 
of  Nice  did  appear. 

§.  XXIIL  And  if  in  any  age,  fmce  the  apoftles 
God  by  weak  days,  God  hath  p'jrpofed  to  Ihew  his  power  by 
iniimments  re-  ^,^^^  iiijlrumeYits .  for  tlic  batterlnp;  down   of  that 

itonng  the  fim-  711  7/7  /■  1  in' 

piicity  of  truth,  f^r/?^/  and  heathemjh  wtjdom^  and  reftoring  again 
the  ancient  fimpli city  of  truth,  this  is  it.  For  in 
our  day,  God  had  raifed  up  witnefTes  for  him- 
felf,  as  he  did  fiftiermen  of  old  ;  many,  yea,  molt 
of  whom,  are  labouring  and  mechanick  men,  who, 
altogether  without  that   learning,    have,    by   the 


0/  //&(?  Mini  s  T  R  Y .  317 

power  and  Spirit  of  God,  Tcruck  at  the  very  root 
and  ground  of  Babylon  ;  and  in  the  ftrength  and 
might  of  this  power,  have  gatheied  thoufands, 
by  reaching  their  confciences,  into  the  fame  pov/er 
and  life,  v/ho,  as  to  the  oiitward  part,  have  been 
far  more  knowing  than  they,  yet  not  able  to  refill 
the  virtue  that  proceeded  from  them.  Of  which 
I  myfelf  am  a  true  witnefs  ;  and  can  declare  from 
certain  experience,  becaufe  my  heart  hath  been 
often  greatly  broken  and  tendered  by  that  vir-  Ti.e  powerf  a 
tuous  life  that  proceeded  from  the  pov/erful  mi- '?.'"'"''^'^"^ 
niitry  ot  thole  illiterate  men  :  io  that  by  their  very 
countenance,  as  well  as  vv'ords,  1  have  felt  the  evil 
in  me  often  chained  down,  and  the  good  reached 
to  and  raifed.  What  (liall  I  then  fay  to  you,  who 
are  lovers  of  learning,  and  admirers  of  knov/- 
ledge  ?  Was  not  I  alfo  a  lover  and  admirer  of  it, 
who  alfo  fought  after  it,  according  to  my  age  and 
capacity  I  But  it  pleafed  God,  in  his  miuttcrable 
love,  early  to  withftand  my  vain  endeavours,  while 
I  was  yet  but  eighteen  years  of  age  ;  and  made  The  time  of  the 
me  feriouliy  to  conilder  (which  I  wiili  alfo  may  ='"^'^"'^''  ^^^ 
betal  others)  1  hat  witnout  bounefs  and  regene- 
ration, no  man  can  Jec  God;  and  that  the  fear  <?/ jobxy.viii.  28* 
the  Lord  is  the  beginning  of  wifdoni,  and  to  depart 
from  iniquity,  a  good  wide  rfi  an  ding  ;  and  how  much 
knowledge  piiffeth  up,  and  leadeth  away  from  that 
inzvard  quiet nefs,  flillnefs,  and  humility  of  mind, 
where  the  Lord  appears,  and  his  heavenly  wif- 
dom  is  revealed.  If  ye  conlider  thefe  things,  then 
will  ye  fay  with  me,  that  all  this  learning,  wifdom 
and  knowledge,  gathered  in  this  fallen  nature,  is 
but  as  drofs  and  dung,  in  comparijon  of  the  crcfs  of 
Chrifi  ;  efpecially  being  deftitute  of  that  power, 
life  and  virtue,  which  I  perceived  thefe  excel- 
lent (though  defpifed,  becaufe  illiterate)  witnefles 
of  God  to  be  filled  with  ;  and  therefore  feeing 
that  in  and  among  them,  I,  with  many  others, 
bave   found  the   heavenly  food   that  gives  contenh 


3i3  PROPOSITION      X. 

menty  let  my  foul  feek  after  this  learnings  and  wait' 

for  it  for  ever. 
jOiief.  3.         §.  XXIV.  Having  thus  fpoken  of  the  call  and 

qualifications  of  a  gojpel-minijler^  that  which  comes 
The  v.-orkof  a  next  to  be  confidcrcd,  is,  What  his  proper  work  is^ 
minifter.  ^^^^  ^^^^  ^^  ^,^,^^  ^^^^^^   ^^  ^^  ^^  ^^  Ordered ^i    Our   ad- 

veriarics  do  all  along  go  upon  externals,  and  there- 
fore  have  certain  prefcribed  rules  and  methods, 
contrived   according  to  their  human  and  earthly 
wifdora  :  we,   on  the  contrary,  walk  jftill  upon  the 
{d-mefoundatiGn,  and  lean  always  upon  the   imme- 
The Holy  Spi- di ate  affiilancc   and  influence   of  that  Holy  Spirit, 
ordel^Snot  ^hich  God  hath  given  his  children,  to  teach  them 
of  coiifufion.    all   things,   and    lead  them    in   all  things  :  which 
Spirit,    being  the  Spirit   of  order,  and  not   of  con- 
fiifion,   leads  us,   and  as  many  as  follow  it  into  inch 
2.  comely  and  decent  order  as  becometh  the  church 
of  God.     But  our  adverfaries,  having  fhut  them- 
felves  out  from  this  immediate  counfel  and   influ- 
ence ©f  the  Spirit,  have  run  themfeives  into  many 
confufions  and  diforders,  feekino-  to   eflablifli   an 
Popini  orders   order  in  this  matter.     For  ibme  will  have  firjl  a 
ces,     '  chief  btjhop,  ot  pope,  to  rule  and  be  a  prince  over 
all;   and  under  him,  by  degrees,  cardinals,  patri- 
archs,    archhifbops,     priejis,     deacons,    Juh-deacons  ; 
and  befides  thefe,  Acoluthi,   Tonforati,  OJiiarii,  Sec. 
And   in  their  theology    (as   they  call  it)    profcjfors, 
bachelors,    dolors,    <^c.      And   others   would  have 
every  nation  independent  of  another,  having  its  own 
metropolitan  ot  patriarch  ;   and  the  reft  in  order  fub- 
je^Sl  to  him,  as  before.    Others  again  are  againft  all 
precedency  among  pafiors,    and  cqnfUtute  their  Juh- 
ordination  not   of  perfons,  but  of  powers  :   as  firfl 
the  confiflory,   oy  fejjion :   then  the  ^/^j,  or  prejhy- 
tery -^  then   the  provincial  '^    and  then  the  national 
fyj7od  or  ajfembly.    Thus  they  tear  one  another,   and 
contend  amongthemfe  vesconcerningt'ie  ordering, 
diftinguifhing,  and  making  their  feveral  orders  and 
offices  ;  concerning  which  there  hath  been  no  lefs 


0/ //&^  Ministry.  ^i^ 

contcfl,  not  only  by  way  of  verbal  difpute,  but  even 
by  fighting,  tumults,  wars,  devaftations,  and  blood-  Warsand 
filed,  than  about  the  conquering,  overturning,  and  tlultwh' 
eftablifhing  of  kingdoms.  And  the  hijiories^  of  governments, 
late  times  are  as  full  of  the  various  tragedies,  avHied 
on  account  of  this  fpiritual  and  ecd'Jiaftical  mo- 
narchy  and  commonwealth^  as  the  kijiories  of  old 
times  are  of  the  wars  and  contefts  that  fell  out 
both  in  the  AJfyrian,  Per/tan,  Greek  and  Roman 
empires  :  thefe  laft  upon  this  account,  though 
among  thofe  that  are  called  Chrijiians,  have  been 
no  lefs  bloody  and  cruel  than  the  former  among 
heathens,  concerning  their  outward  empires  and 
governments.  Now  all  this,  both  among  /"<?- The  ground 
-pijis  and  Protefiants,  proceedeth,  in  that  they  feek '»"^""f«'^"«- 
in  imitation  to  uphold  a  form  and  fhadow  of 
things,  tho'  they  want  the  power,  virtue  and  fub- 
ftance  ;  while  for  many  of  their  orders  and  forms 
they  have  not  fo  much  as  the  name  in  the  fcrip- 
ture.  But  in  oppofition  to  all  this  mafs  of  for- 
mality, and  heap  of  orders,  rules  and  govern- 
ments, we  fay,  the  Juhjiance  is  chiejiy  to  hejovght  after, 
and  the  ■power,  virtue  and  fpirit,  is  to  be  knoijon  and 
waited  for,  which  ii  one  in  all  the  different  names 
and  offices  the  fcripture  makes  ufe  of ;  as  appears 
by  I  Cor.  xii.4.  (often  before-mentioned)  There  are 
diverfities  cf  gifts,  but  the  fame  Spirit.  And  after 
the  apoflle,  throughout  the  whole  chapter,  hath 
fliewn  how  one  and  the  felf-fame  ^jpirit  worketh  in 
and  quickeneth  each  member  ;  then  mverfe  28.  he 
fheweth  how  thereby  God  hath  fet  in  the  church, 
firlt  apoflles,  fecondly  prophets,  teachers,  Scq.  And 
likewife  to  the  fame  purpofe,  Eph.  iv.  11.  he  fhew- 
eth, how  by  thefe  gifts  he  bath  given  forne  apoflles^ 
fome  prophets,  Jome  evangelifls,  fome  paflors,  Jome 
teachers,  &c.  Now  it  never  was  Chrifh's  purpofe, 
nor  the  apoftles,  that  Chrifiians  fiiould,  without 
this  Spirit  and  heavenly  gift,  fet  up  a  fliadow  and 
form  of  thefe  orders,  and  fo  make  feveral  ranks 


32^  PROPOSITION      X, 

and  degrees,  to  eftablifh  a  carnal  mbnjiry  of  men's 

making,    without  the  life,    power    and    Spirit  of 

The  work  of    Chrift  :  this  is  that  work  of  Antichrifi,  and  ir.yftery 

Antichrift  aad        c   :     '       'a         1.1      *.    i.    ^i.  ^  •         .111        •     ,  /♦ 

myfteryof  ^^  miqjiity,  tnat  hath  got  up  in  the  dark  night  of 
iiiiquity.  apoftaiy.  But  in  a  true  church  of  Ch7'ifi,  gathered 
together  by  God,  not  only  into  the  belief  of  the 
^principles  of  truth,  but  alfo  into  the  power,  life 
and  Spirit  of  Chrijiy  the  Spirit  of  God  is  the  or- 
derer,  ruler  and  governor  ;  as  in  each  particular, 
fo  in  the  general.  And  when  they  afTemble  toge- 
ther to  wait  upon  God,  and  to  worfhip  and  adore 
Such  as  the      ^^^^  7  thsu  fuch  as  the  Spirit    fets  apart  for  the 

Spirii  fets  apart  ^;j/;^;j^jry      by  itS    dlvinC    pOWer    and     influence    open- 
to  the  mimilry,  .       •'.•':•'.  ,..         ,  ,  ^ 
their  brethren  lug  thcir  moutus,  and  giviug  them  to  exhort,  re- 

h«ar  them.      prove,   and  infcruft  with  virtue  and  power  ;  thefe 

are  thus  ordained  of  God  and   admitted   into  the 

minijlry,  and  their  brethren  cannot  but  hear  them, 

receive  them,  and  alfo  honour  them  for  their  work's 

Jake.     And  fo  this  is  not  monopolized  by  a  certain 

The  clergy  and  kind  of  men  as  t)\€  ckrgy  (who  are  to  that  pur- 
pofe  educated  and  brought  up  as  other  carnal  ar- 
tijls)  and  the  reft  to  be  defpifed  as  laicks  ;  but  it 
is  left  to  the  free  gift  of  God  to  choofe  any  whom 
he  feeth  meet  thereunto,  whether  rich  or  poor, 
fervant   or  m.afber,  young    or   old,    yea,  male  or 

Women  may    female.     And  fuch  as  have  this  call,   verify  the 

preach,  gofpel,  by  pvecchlng  not  in  Jpeech  only,   but  alfo   in 

power,  and  in  the  Holy  Ghofi,  and  in  much  fulnefs^ 
I  Their,  i.  5.  and  cannot  but  be  received  and  heard 
by  the  fljeep  of  Chrifl. 

Obiecl  ^  •  ^^^*  ^"^  ^^  ^"^  '^^  obje(^ed  here,  l!hat  I  Jeem 

hereby  to  make  no  diflinSlion  at  all  betwixt  minifiers 
and  others  ;  which  is  contrary  to  the  apofiWs  faying, 
I  Cor,  xii.  29.  Are  all  apojiles  f  Are  all  prophets  i 
Are  all  teachers?  &c.  From  thence  they  infmuate, 
'That  I  alfo  contradiB  his  comparifon  in  that  chapter, 
of  the  church  of  Chrifl  tviih  a  human  body  ;  as  where 
he  faith,  verfe  17  >  If  the  whole  body  were  an  eye, 
where  tvere  the  hearing  ?  If  the  whole  were  hearings 


0/  //J'^    MixNISTRY.  521 

where  "jvere  the  Jmelling  f  Sec,  Aljo  the  apcJlJj  not 
mily  dijiingiiijjjeth  the  min'ifiers  of  the  church  in  general 
fr(jm  the  rejl  of  the  rneniherSy  hut  alfo  from  ihemjehes  ; 
as  naming  them  dijiin^ly  and  fefarately  ^  apoflleSy 
-prophets,  evangelifis,  vajiors,  teachers,  Sec. 

As    the    lait   part    of  this   objeclion,    to   which  Anfw.    i. 
I  ihall  firiL  aniVer  ;  it  is  apparent,  that  this  diver-  Diveifuy  of 
fity  of  names  is  not  to  diflinguilli  feparate    offices,  n^,'a'iiimft  " 
but  to  denote  the  different   and   various  operations  o^^cm;  but 
of  the  vSpirit  ;  a  manner  of  fpecch   frequent  with  coinadT  or 
the  apoltlc  PauL  wherein  he  fometimes  expatiates '^'^^^  ^'''"  '■* 

,  ,  ,  one  pcrion. 

to  the  illudrating  of  the  glory  and  praiie  of  God's 
grace  :  as  in  particular,  Rom.  xii.  6.  Having  then 
gifts  differing  according  to  the  grace  that  is  given  us^ 
ivhether  prophecy,  let  us  prophecy  according  to  ths 
proportion  of  faith  ;  or  miniftry,  let  us  -wait  on  our 
minijiering  ;  or  he  that  teacheth^  on  teaching  ;  cr  he 
that  exhcrtethy  on  exhortation.  Now  none  will  fay 
from  all  this,  that  theib  are  dijlin^  offices,  or  do  not 
or  may  not  coincide  in  one  perfon,  as  may  all  thofc 
other  things  mentioned  by  him  in  the  fubfequent 
verfes,  viz.  Of  loving,  being  kindly  affeSlioned,  fer- 
vency of  Spirit  y  hofpitality^  diligence,  hi  effing,  re- 
joicing, 8cc.  which  he  yet  numbers  forth  as  diffe- 
rent gifts  of  the  Spirit,  and  accordingto  this  objec- 
tion might  be  placed  as  diflinft  and  feparate  olHces, 
which  Vv'erc  moll  abfurd. 

Secondly,  In  thefe  very  places  mentioned  it  is  clear 
that   it  is   no  real  diitini^lion   of  feparate   ofhces  ; 
becaufe  all   acknowledge  that  paflcrs  and  teachers^ 
(which  the  apollle   there   no   Icfs   feparateth   and 
diftinguilheth,  t\\2iY\  pajicrs  ^vA  prophets,  or  apojiles) 
are   one  and  the  fame,  and  coincide   in  the  iame 
office  and  perfon  ;   and  therefore  may  be   faid  fo  of 
the  reft.  For  [prophecy']  as  it  fignifies  X.\\q  foretelling^''°'9'^''^y/''f 
of  things  to  come,   is  indeed  a  diftinft  gift,   but  no  us  iwoioid"' 
diftinft  oiHce  ;   and  therefore   our    adverfarles  do '-'"'''"'■*""' 
not  place  it   among  their  feveral  orders  :   neither 
will  they  deny^  but  that  it  both  may  be  and  hatii 


'^2z  P  K  O  P  O  S  I  T  I  O  N    X. 

been  given  of  God  tofome,  that  not  only  have  been 
-pafiors  and  teachers^  and  that  there  it  hath  co-% 
incided  in  one  perfon  with  thefe  other  offices,  but 
aUb  to  fome  of  the  laicks  :  and  fo  it  hath  been 
found,  according  to  their  own  confeffion,  without 
Toprophefy,  the  limits  of  their  clergy.  Prophecy  in  the  other 
t'erchevs^'^and  fenfc,  to  wit,  as  it  fignifies  z. /peaking  from  the  Spirit 
of iU  ihc hints,  of  truth,  is  not  only  peculiar  to  pajtors  and  teach- 
ers, who  ought  fo  to  prcphefy  ;  but  even  a  com- 
mon privilege  to  the  faints.  For  though  to  inftrud, 
teach  and  exhort,  be  proper  to  fuch  as  are  more 
particularly  called  to  the  work  of  the  mmifiry  ;  yet 
it  is  not  fo  proper  to  them,  as  not  to  be  (when 
the  faints  are  met  together,  as  any  of  them  are 
moved  by  the  Spirit)  common  to  others  :  for 
fome  2.Q.S  belong  to  all  in  luch  a  relation  ;  but 
not  only  to  thofe  within  that  relation  :  Competunt 
omniy  Jed  non  Joli.  Thus  io  fee  and  hear  are  proper 
a6ts  of  a  man  ;  feeing  it  may  be  properly  predi-  • 
cated  of  him,  that  he  heareth  and  Jeeth  :  yet  are 
they  common  to  other  creatures  alfo.  So  to  pro- 
fhejy  in  this  fenfe,  is  indeed  proper  to  rninifters  and 
teachers  ;  yet  not  fo,  but  that  it  is  common  and 
lawful  to  other  faints,  when  moved  thereunto,  tho* 
it  be  not  proper  to  them  by  way  of  relation  :  be- 
caufe,  notwithftanding  that  motion,  they  are  not 
particularly  called  to  the  work  of  the  miniflry, 
as  appears  by  i  Cor.  xiv.  where  the  apoftle  at  large 
declaring  the  order  and  ordinary  method  of  the  i 
church,  faith,  verf.  30,  31.  But  //any  thing  be  re- 
vealed to  another  that  fitteth  by,  let  the  fir fi  hold  his 
peace  ;  for  yc  may  all  prophefy  one  by  one,  that  all  may 
learn,  and  all  he  comforted  :  which  flieweth  that  none 
is  here  excluded.  But  yet  that  there  is  a/id'ordina- 
tiou,  according  to  the  various  mieafures  of  the  gift 
received,  the  next  verfe  fiieweth  :  And  the  Jpirlts 
of  the  prophets  are  Jubje^  to  the  prophets  :  for  God  is 
not  the  author  of  confftony  but  of  peace.  Now  that 
prophejying,  in  this  fenfe,  may  be  common  to  all  faints^ 


0/  //:?^  IVIlNIST  R  Y.  323 

appears  by  verfe  39.  of  the  fame  chapter,  where 
fpeaking  to  [_all2  ^^  general,  he  faith,  Wherefore^ 
brethren,  covet  to  prophejy  ;  and  verfe  i.  he  exhorts 
them,  faying,  Defirejpiritual  gifts,  but  rather  that 
ye  may  prophejy. 

Secondly,  As  toevanjclifl^  the  fame  may  be  faid  :  who  are  evan- 
tor  whoever  preachetn  the  gOjpel  is  really  an  evan-  whether  an/ 
gelift,  and  fo  confequently  every  true  minijier  of  the  n^ay  term 
goj'pel  is  one  ;  elfe  v/hat  proper  office  can  they  af-  now  a-day. 
fign  to  it,   Linlefs  they   ffiould  be  fo  foolifh  as  to 
affirm   that    none    were    evangelijls    but    Matthezv 
Mark,   Luke,   and  John,  who  wrote  the  account  of 
(thrift's  life   and  fufferings  :   and  then  it  were  nei- 
ther a  particular  office,  I'eeing  John  and  Matthew 
were  apoftles,  Mark  and  L//^^  paflors  and  teachers, 
fo  that  there  they  coincided  in  one.     And  indeed 
it  is  abfurd  to  think,  that  upon  that  particular  ac- 
count the  apoftle  ufed  the  word  \jvangelijir\      CaU 
inn   acknowledgeth,     that  Jiich  as  preach  the  goj'pel 
in  purity,   aj'ter  Jome  time  of  apoftajy,    may    be   truly 
called  evangelilts,    and  therefore   faith,  that  there 
were  apoflles  in  his  time  ;  and  hence  the   Proteflants, 
at  their  firft  coming  forth,  termed  themfelves  cvan- 
gelici,   or  evangelicks. 

Lallly,  An  apoflle,  if  we  look  to  the  etymology  who  is  aa 
of  the  word,  lignifies  one  that  isfent;  and  in  refped  apoaie, 
every  true  mini  ft  er  isfent  of  God,  in  fo  far  he  is  an 
apoflle  ;  though  the  tivelve,  becaufe  of  their  being 
Jpecially  fent  of  Ckrifl,  were  therefore  called  apoflles 
««T  'iloyjtv  or  per  eminent iam,  i.  e.  by  way  of  ex- 
cellencv.     And  yet  that   there  was  no   limitation  ^, 

J  •'  p  ,,.,,.  .  They  were  not 

to  luch  a  number,  as  lome  loolilhly  imagine,  ap- limited  to  rucU 
pears,  becaufe  after  that  number  was  filled  up,  the  ^ 'timber. 
apodle  Paul  was  afterwards  fo  called  ;  therefore  we 
judge  that  thefe  are  no  diftinft  feparate  offices, 
but  only  names  iifcd  upon  occafion  to  expreis 
the  more  eminent  ariling  and  ffiining  forth  of 
God's  grace.  As  if  any  minijier  of  Chrijl  Ihould  now 
profclyte  and  turn  a  whole  nation  to  the  Cbrifian 

T  t 


324  P  R  O  P  O  S  I  T  I  O  N     X, 

■Whether  any   f^^^K  tliougli  hc  had  np  diftincl  office,  yet  I  doubt 
nwH  be  called   ^ot   but  botli  Pdpijis  aiid  Proteftants  would  judge 

an  apoftlc  at       .  ,  ,   J  11     r      i  n , 

thi«ciay.         It   tol.erable   to   call  lach  ^n  one  a.n  apo/rle^  pr  an 

evangeliji ;    for    on    this    accpunt   the   Jejuiis  call 

fome  of  their  feet  apojiles  of  India  and  of  Japan  ; 

and    Calvin  telHfies  that  there  were    apojiles    and 

pvangelijls  in  his  time,   in  refpe(!l  to  the  reforma- 

Upon  what  ac-  tion  J    upou   whicli    account   alfo  we  have  known 

Knox  was"      Johi    Knox   often   called    the  apoftle    pf    Scotland . 

caiiea  the        So    that    we    cpnclude   that   mimjiers,   pajiors,    or 

Scotland.        tsacbers    dp  comprehend^//,   and  that   the  office  is 

but  one^  and   therefpre    in  that  refpeft  we  judge 

there  ought  to   bp  np   precedency  among  them  : 

to  prove   which  I  fhall   not  here   infift,  feeing  it 

is  (hewn  largely,   and  treated  of  by  fuch  as  have 

denied  the  Diocsfan  Epifcopacyy  as  they  call  it. 

Anfw.  2.        §•  XXVI.  As   to  the  firit  part  of  the  ohje^lion^ 

yiz.  T^hat  I  Jeem  to  make  no  dijiinBion  betwixt  the 

minifter  and  people y  I  anfwer.  If  it  be  nnderftood  of 

Libetty  to  pro- a  liberty  to /peak  ov  prop  hejy  .hy  the   Spirit ,  1  fay 

^y'tKpi'rTt!   ^^1  "^^y  ^o  that,  when  moved  thereunto,   as    above 

is  fhewn  ;  but  we  do  bplieve  and  affirm  that  fome 

are  more   particularly  called  to  the  work  of  the 

minijlry,  and  therefore  are  fitted  of  the  Lord  for 

that  purpofe  ;  whofe  work  is  more  conftantly  and 

particularly  to  inftru6l,  exhort,  admonifh,  overfee, 

and  watch  over  their  brethren  ;  and  that  as  there 

is  fomething  more  incumbpnt  upon   them  in  that 

refped:  than  upon  every  commpn  believer,  fo  alfo, 

as    in  that   relation,  there    is   due  to  them  from 

the    flock    fuch   obedience    and    fubjedion    as  is 

mentioned   in  thefe    teftimonies  of  the  fcripture, 

Heb.  xiii.  17.  i  Thejf.  v.  12,  13,  l  Tim.v.  17.  i  Pet, 

V.  5.     Alfo  befides  thefe  who  arc  thus  particularly 

called  to  the  minijlry ,   and  conftant  labour  in  the 

The  elders  take  "w^ord  and  docT:rine,  there  are  alfo  the  elders ^  who 

care  for  the      thougli   thcv   be  uot  moved  to    a  frequent  tefti- 

Widows,  the  *=■     ,  n         t         ^  '  •  1 

poor,  and  fa-   mouy   by  way   of    declaration  in    words    yet  as 

thcilefi. 


0/ /i'^  Ministry,  225* 

fuch  are  grown  up  in  the  experience  of  the  blefTed 
work  of  truth  in  their  hearts,  they  watch  over  and 
privately  admonifh  the  youiig,  take  care  for  the 
widows,  the  poor,  and  fatherleis,  and  look  that 
nothing  be  wanting^  but  that  peace,  love,  unity, 
concord,  and  foundnefs  be  preferved  in  the  church 
of  Chriji  ;  and  tiiis  anl'wers  to  the  deacons  mention- 
ed yi^s  vi. 

That   which  we    oppofej    is    the   diftinftion   of  j^^  diainftion 
laity  and  clergy,  which  in  the   fcripture   is   not  to  ''[  c'^rgy  and 
be   foundj  whereby   none  are   admitted  unto   the  found  hi  fcrip. 
work  of  the  minijlry  but  luch  as  are  educated  at  '"'=• 
Jcbools    on    purpofc,    and   inftrufted    in    logick  and 
philojophyy  »&c.   and  fo  are   at  their  apprenticefhip 
to  learn  the  art  and  trade  of  -preaching,   even  as    a 
man  learns  any  other  art,  whereby  all  other  honeft 
mechamck  men,  who  have  not  got  this  heathenijh  arty 
are   excluded    from  having    this   privilege.     And 
fo   he   that    is   a  Jcholar    thus   bred    up  muft  not 
have  any  honefh  trade  whereby  to  get  him  a  liveli- 
hood,   if    he   once   intend  for   the   minijlry,    but 
he  muft  fee  to  get  him  a  place,   and  then  he  hath 
his   Jet    hire    for  a  livelihood  to    him.     He   muft  Their  garb. 
alfo  be  diftinguiflied  from  the  reft  by  the  colour 
of  his  cloaths  ;  for  he  muft  only  wear  black,   and 
muft  be  a   majhr  of  arts :  but  more  of  this  here- 
after. 

§.  XXVII ,  As  this  manner  of  feparating  men 
for  the  minijlry  is  nothing  like  the  church  in  the 
apoftles  days,  fd  great  evils  have  and  do  follow 
lipou  it.  For  firft,  Parents  feeing  both  the  honour 
and  profit  that  attend   the   clergy,    do   allot    their  T 

children  fometimcs  from  their  infancy  to  it,  and  fo 
breed  them  up  on  purpofe.  And  others,  come  to 
age,  upon  the  fame  account  betake  them  to  the 
fame  traHe,  and  having  tliefe  natural  and  ac- 
quired parts  that  are  judged  the  neccffary  quali- 
fications of  a  minijier,  are  thereby  admitted,  and 
fo  are  bred  up   in  idlenefs  and  pUnifuie,  thinking 


326  P  R  O  P  O  S  I  T  I  O  N     X. 

it  a  difgrace  for  them  to  work  with  their  hands  ; 
The  clergy's     ^j-j^j  {q   ',^{1  ftudv  a  Httlc   out  of  their  books,  to 

luidy  out  or  i  i- r  r  • 

books,  the  gift  make  a  dilcourle  once  or  twice  a  week  during  the 
^^^^"'^"'^s'''^^"  running  of  an  hour-glafs  ;  whereas  the  gift,  grace, 
and  Spirit  of  God,  to  call  and  qualify  for  the 
mi'iijlty,  is  neglected  and  overlooked.  And  ma- 
ny covetous y  corrupt,  earthly^  carnal  men,  having 
a  mere  fhew  and  form,  but  ftrangers  to,  and  ut- 
terly ignorant  of,  the  inward  work  and  grace  up- 
on their  hearts,  are  brought  in  and  intrude  them- 
iblves,  and  fo  through  them  death,  barrennefs,  and 
darknefs,  and  by  confequence  fuperftition,  error, 
and  idolatry  have  entered  and  leavened  the  church. 
And  they  that  will  narrowly  obferve,  fnall  find 
that  it  was  thus  the  apoflajy  came  to  take  place  ; 
of  the  truth  of  which  1  could  give  many  examples, 
which  for  brevity's  fake  1  omit.  Thus  the  office, 
reverence,  and  relped:  due  to  it  were  annexed  to 
the  mere  name,  fo  that  when  once  a  man  was  or- 
dained a  bijhop  or  a  -prieji,  he  was  heard  and  be- 
lieved, though  he  had  nothing  of  the  Spirit,  power, 
and  life  that  the  true  apojlles  and  minijiers  were  in.. 
And  thus  in  a  fliort  time  the  fucceflion  came  to  be 
of  the  name  and  title,  and  the  office  was  thereto 
annexed  ;  and  not  of  the  nature,  virtue,  and  life  ; 
which  in  elfeft  made  them  to  ceafe  to  be  the  mini- 
firy  and  minijiers  of  Chrijl,  but  only  a  fliadow  and 
vain  image  of  it ;  which  alfo  decaying,  was  in 
fome  ages  fo  metamorphofed,  that  not  only  the 
fubf lance  was  loft,  but  the  very  form  wholly  vi- 
Tne  marred  tiatcd,  altered,  and  marred  ;  fo  that  it  may  be  far 
ptred\o°The.  t>etter  faid  of  the  pretended  Chrijiian  church,  as 
lens's  pieced  was  difputcd  of  Thefeus'^  boat  (which  by  the 
piecing  of  many  new  pieces  of  timber  was 
wholly  altered)  whether  indeed  it  were  the  fame  or 
another  /*  But  in  cafe  that  the  firfl  had  been  of  oak, 
and  the  pieces  laft  put  in  but  of  rotten  fir,  and 
that  alfo  the  form  had  been  fo  far  changed  as  to 
be  nothing  like  the  firft,  I  think  it  would  have  fuf- 


0/  //^'c'  MiKlSTRY,  J27 

fered  no  difpute,  but  might  have  eafily  been  con- 
cluded to  be  quite  another,  retaining  nothing  but 
the  name,  and  that  alfo  unjuftly.     Secondly,  P'rom  Theaburcfoi- 
this  didinc'tion  of  hity  and  clergy  this  abule   alio  nnaTontn^'iy 
follows,     that    gocdf    honefi^    mecbanick    mefiy     and  ""'i  c't^i^gy' 
others  who   have  not  learned  the  art  and  trade  of 
preaching,   and  fo  are  not  licentiated  according  to 
thele  rules  they  prefcribe  unto  themfelves  ;  fuch,  1 
lay,  being  poileired  with  a   falfe  opinion  that  it  is 
not  lawful  for  them  to  meddle  with  the  minijlryy 
nor  that  they  are  any  ways  fit  for  it,  becaufe  of  the 
defeat   of  that  literature,   do  thereby  negled;  the 
gift   in  themfelves,    and   quench  many  times  the 
pure  breathings  of  the  Spirit  of  God  in  their  hearts  ; 
which,  if  given  way  to,  might  prove  much  more 
for  the  edification  of  the  church  than  many  of  the 
conned  Jermons   of    the   learned.      And  fo  by   this 
means  the  aiK)n:le's  command  and  advice   is  (light- 
ed,  who  exhorteth,   i  'Thejf.  v.  19,  20.  not  to  quench 
the  Spirit,   nor  dejpije  prophefyings.     And   all  this  is 
done  by  men  pretending  to  be  Chri/Iians,  who  glory 
that  the   firft  preachers  and  propagators  of  their  ;r- 
ligion  were  fuch  kind  of  plain  mechanick  men,  and 
illiterate.      And   even    Frotejiants  do  no  lefs  than  p^^p,  vrouX- 
Pcipijis  exclude  fuch  kind  of  men  from  being  mi-  'ants  and  Pa^ 
nijlers  among  them,  and  thus  limit  the  Spirit  and  niccham'kmcn 
gift  of  God  ;  though  their  Fathers,  in  oppoiition  to  fiompitach- 
Fapijls,   affertcd  the  contrary  ;   and  alfo  their  own  i^'corrribuud 
hijiories   declare   how  that  kind   of  illiterate  men  '"  ''^'^  '^'^'*^" 
did,  without  learning,  by  the  Spirit  of  God,  great- 
ly contribute  in  divers  places  to  tjie  Reformation. 

By  this  it  may  appear,  that  as  in  calling  and  qua- 
lifying, fo  m  preaching  :i\\d  praying,  and  the  other 
particular  fteps  of  the  minifiry,  every  true  7ni- 
nijier  is  to  know  the  Spirit  of  God  by  its  virtue 
and  life  to  accompany  and  aflift  him  ;  but  becaufe 
this  relates  to  ivcrf/ip,  I  fliall  fpeak  of  it  more 
largely  in  the  next  propoiition,  whicli  is  concerning 
worfijip. 


328'  P  It  O  P  O  S  I  T  I  6  N     X, 

The    lafi:   thing   to  be  cdnfidered  and  inquired 
into   is,   concerning  the  maintenance  of  a  go/pel  mi- 
nifier  ;   but  before  I  proceed,  I  judge  it  fit  to  fpeak 
fomething  in  fhort  concerning  the  preaching  of  wo- 
men,  and  to  declare  what  we  hold  in  that  matter. 
Women's  pub-      Seeing  male  and  female  are  one  in  Chrifi  Jefi/s,  a:nd 
andprTyi^ng"^  that  he   givcs  liis  Spirit  no  lefs  to  one  than  to  the 
afleried.  Other,  wlicu  God  moveth  by  his   Spirit  /;/  a  ivoman, 

we  judge  it  no  ways  unlawful  for  her  to  preach 
in  the  afTemblies  of  God's  people.     Neither  think 
■  we   tliat  of  Paul,   i  Cor.  xiv.    34.  to  reprove  the 
*  inconfiderate  and  talkative   women    among    the    Co- 

rinthians, who  troubled  the  church  of  Chrifi  with 
their  hnfrojitahle  quejlions,  or  that,  i  Tim.  ii.  11,  12. 
that  women  ought  to  learn  injilence,  not  vjurping 
a{.thcrity  over  the  man,  any  ways  repugnant  to  this 
doctrine;  becaufe  it  is  clear  that  women  have^ro- 
f  hefted  2i\\A  preached  in  the  church,  elfe  had  that  fay- 
ing of  Joel  been  ill  applied  by  Peter,  AiSls  ii.  ij * 
And  feeing  Paul  himfelf,  in  the  fame  epifle  to 
the  Corinthians,  giveth  rules  how  women  Ihould 
behave  themfelves  in  their  publick  preaching  and 
praying,  it  would  be  a  manifeft  contradi<n:ion  if 
that  other  place  were  taken  in  a  larger  fenfe.  And 
the  fame  Paul  fpeaks  of  a  woman  that  laboured 
with  him  in  the  work  of  the  gofpel :  and  it  is  writ- 
.\as21.9.  ten  th^t  Philip  ha.d  four  daughters  that  prophefied- 
And  laftly,  it  hath  been  obferved,  that  God  hath 
effe5iually  in  this  day  converted  many  fouls  by  the 
minijiry  of  women  ;  and  by  them  alio  frequently 
comforted  the  fouls  of  his  children  ;  which  mani- 
^     o  fell:  experience  puts   the  thing  beyond  all  contro- 

MTniftersmTin- verfy.     But   now  I  fhall  proceed  to  fpeak  of  the 
tenance.  maintenance  of  minijlers. 

§.  XXVill.  We  freely  acknowledge,  as  the 
Theminifters  propofjion  lioids  forth,  that  there  is  an  obligation 
food  and  their  ypon  fuch   to  whoui  God  fends,   or  among  whom 

maintenance       ,  . ,'     ,  -    ■  n  i  •  r-  i  i  i 

ftatcd.  he  raueth  up  a  minijtcr,  that,  it  need  be,  they  mi- 

nifler  to  his  necefhties.  Secondly,  That  it  is  lawful 


0/ /y^^  Ministry.  329 

for  him  to  receive  what  is  necefTary  and  convenient. 
To  prove  this  I  need  not  infift,  for  our  adverl'a- 
ries  will  readily  grant  it  to  us  ;  for  the  thing  we 
affirm  is,  that  this  is  all  that  thefe  fcripture  tefti- 
monies  relating  to  this  thing  do  grant,  Gal.  vi.  6. 
i  Cor.  ix.  II,  12,  13,  14. 1  Tim.  v.  18.  That  which 
we  then  oppofe  in  this  matter  is,  FiHl,  That  it 
(liould  be  conftrained  and  limited.  Secondly,  That 
it  (hould  be  fuperfluous,  chargeable,  and  fump- 
tuous.  And  Thirdly,  The  manifefl  abuie  thereof, 
of  which  I  fliall  alio  briefly  treat. 

As  to  the  Firft,  our  adveri'aries  are  forced  to  re-         I. 
cur  to  the  example  of  the  law  ;  a  refuge  they  ufe  Againfi  con- 
in  defending  moll  of  their  errors  and  fuperfcitions,  tenance.™"' 
which  are  contrary  tp  the  nature  and  purity  of  the 
gojpel,  ^ 

They  fay,   God  appointed  the  Levites   the  tithes ^  ObjejH:. 
therefore  they  belong  aljo  to  Juch  as  minifter  in  holy 
things  under  the  gofpel. 

I  anfwer,  All  that  can  be  gathered  from  this  is,  Anfw. 
that  as  the  fr lefts  had  a  maintenance  allowed  them 
under  the  law,  fo  alio  the   minificrs  and  preachers  Tiihcs  were 
under  the  gofpel,  which    is   not  denied  ;  but  the  'Kevhesfnoi 
comparifon  will  not  hold  that  they  fhould  have  the  i<>r  gofpci 
very  fame  ;  fmce,  Firft,  There  is  no  exprefs  gofpel  ^'^^'"^'^^''^' 
command  for  it,   neither  by  Chrift  nor  his  apoftles. 
^iecondly,   The  parity  doth  no  ways  hold  betwixt 
the  Levites  under  the  law,  and  the  preachers  under 
the  gofpel  ;  becaufe   the   Levites  were  one  of  the 
tribes  of  Jfrael,   and  fo  had  a  right  to  a  part  of 
the   inheritance  of  the    land   as  well  as  the  reft  of 
their  brethren  ;   and  having  none,  had  this  allotted 
to  them   in  lieu   of  it.     Next,  The  tenth  of  the 
tithes  was  only   allowed  to  the  priefis  that  ferved 
at   the  altar,  the  reft  being  for  the  Levites,   and 
alfo  to  be  put  up  in  (lore-houfcs,  for  entertaining 
pf   widows    and  ftrangcrs.     But   thefe   preachers, 
notwithftanding  they  inherit  what  they  have   by 
their  parents,  as  well  as  other  men,  yet  claim  the 


330  PROPOSITION      X. 

whole  tithes  J  allowing  nothing  either  to  widow  or 
ftranger.      But  as  to  the  tithes  I  fliall  not  inllft,  be- 
caufe  divxrs  others  have  clearly  and  learnedly  treat- 
ed of  them  apart,    and  alio  divers  P  rot  eft  ants   do 
confefs  them  not  to  be  jure  divino  ;  and  the  parity 
as  to  the  quota  doth  not  hold,  but  only  in  general 
as  to  the  obligation  of  a  maintenance  ;  which  main- 
tenance^   though   the  hearers  be    obliged  to  give, 
and  fail  of  their  duty  if  they  do  not,  yet  that  it 
Reaf.  I.    ought    neither  to    be   ftinted,  nor    yet    forced   I 
ThegQfpei       prove  ;    becaufe  Chrift,    when  he  fent  forth   his 
^Tel^ed  with  ^po^^^s*  ^aid.   Freely  ye  have  received^  freely  give, 
out  fo  much  a  Mat.  X.  8.  and  yet  they  had  liberty  to  receive  meat 
y'^^'"'  and   drink  from  fuch  as   offered  them,  to  fupply 

their  need.  Which  ftiews  that  they  were  not  to 
feek  or  require  any  thing  by  force,  or  to  Hint,  or 
make  a  bargain  beforehand,  as  the  -preachers  as 
well  among  Papfts  as  Protejiants  do  in  thefe  days, 
who  will  not  preach  to  any  until  they  be  firft 
fure  of  fo  much  a  year  ;  but  on  the  contrary, 
thefe  were  to  do  their  duty,  and  freely  to  com- 
municate, as  the  Lord  fhould  order  them,  what 
they  had  received,  without  feeking  or  expeding  a 
reward. 
Kic-Arnoidus's     The  anfwer  given  to  this  by  Nicolaus  Arnoldus, 

anfwer  to  Free- „  .  ^.,,        *Y  •  ^      ^  1  il- 

ly ye  have  re-  txercit.      I  heolog,    42,    43.     is    not    to     be    lor- 

ceived,  &c.  gotten,  but  indeed  to  be  kept  upon  record  for  a 
perpetual  remembrance  of  him  and  his  brethren  ; 
for  he  frankly  anfwers  after  this  manner,  JVe  have 
not  freely  received^  and  therefore  are  not  bound  to  give 
freely.  The  anfwer  I  confefs  is  ingenuous  and 
good  ;  for  if  thofe  that  receive  freely  are  to  give 
freely,  it  would  feem  to  follow  by  the  rule  of  con- 
traries, that  thofe  that  receive  not  freely  ought 
not  to  give  freely,  and  I  fliall  grant  it ;  only  they 
mud  grant  me,  that  they  preach  not  by  and  ac- 
cording to  the  gift  and  grace  of  God  received,  nor  can 
they  be  good  fiewards  of  the  manifold  grace  of  God^ 
as  every  true  miniflcr  ought  to  be  ;  or  elfe  they 


Of  //^^  Ministry.  331 

have  gotten  this  gift  or  grace  by  money,   as  Simon  Simon  Magus. 
Magus  would  have  been  compaffing  it,  lince  they 
think  themfelves  not  bound  to  give  it  without  mo- 
ney again.     But  to  be  plain,  I  believe  he  intended 
not   that  it  \Vas    fi'om  the  gift  or  grace    of    God 
they  were  to  preach,    \)W'L^vQ'a\\.\i€\Y  acquired  arts 
2.xid.Jiiidies,  which  have  cofl  them  much  labour  and 
alfo  fome  money   at  the  iiniverftty  ;  and  therefore, 
as  he  that  puts  his  flock  into   the    publick  bank 
expeds  interell   again,    fo  thefe  fcholars,    having 
fpent  fome  money  in  learning  the  art  of  preaching, 
think  they  may  boldly  fay  they  have  it  not  freely  ; 
for   it  hath   coft  them  both  money  and  pains,   and 
therefore  they  exped:  both  money  and  eafc  again. 
And  therefore,  as  Arnoldus  gets  money  for  teaching 
his  young  lludents  the   art  and  trade  of  -preachings 
fo  he   intends  they  fliould  be  repaid  before  they 
give  it  again  to  others.     It  was  of  old  faid.  Omnia 
'venalia  Rom^e,  i.  e.  All  things  are  fet  to  f ale  at  Rome  ;  ah  things  are 
but  now  the  fame  proverb  may  be  applied  to  Fra-  ^^  '"  '"'"^  "^ 
■nequer.      And   therefore  Arnoldus' s  ftiidcnis,    when  Franequer 
they  go  about  to  preach,  may  fafely  feck  and  ^c- ^pp'"-'^ '"• 
quire  hereby,   telling  their  hearers  their  mailer's 
maxim,  Nos  gratis  non  accepimus,  ergo  neque  gratis 
dare   teneniur.     But  then   they   may  anfwer  again. 
That  they  find   them   and  their  mafler  to  be  none 
of  his  niiniflers,  who  when  he   fent  forth   his  dii- 
ciples,  gave  them  this  command.  Freely  ye  have  re- 
ceiz'edy  freely  give,  and  therefore  we  will  have  none 
of  your  teaching,   becaufe  we  perceive  you  to  be 
of  the  number  of  thofe  that  look  for  their  gain  from  ifai.  Ui.  n. 
their  quarter. 

§.   XXIX.  Secondly,  The  fcripture   tcflimonics  j^^af.    '^. 
that  urge  this   are   in   the   fame  nature  of   thofe 
tiiat  prefs  charity   and   liberality  towards  the  poor, 
and   command    bojpitality,   c^c.   but    thefe   are   not 
nor  can  be  flinted  to  a  certain  quantity,   becaufe  ^ere  voiuma- 
they  are  deeds  merely  voluntary,  where  tlie   obc- 'y '^'■^'isn" 
dience  to  the  command  lieth   m  the  good  will  of  ihtu, 

U  u 


332  P  R  O  P  O  S  I  T  I  O  N    X. 

the  giver,  and  not  in  the  matter  of  the  thing 
given,  as  Chrift  fheweth  in  the  example  of  the 
widow^s  mite.  So  that  though  there  be  an  obhga- 
tion  upon  Chrijiians  to  miniller  of  outward  things 
to  their  miniflers,  yet  there  can  be  no  definition 
of  the  quantity  but  by  the  giver's  own  confent, 
and  a  Httle  from  one  may  more  truly  fulfil  the 
obligation  than  a  great  deal  from  another.  And 
therefore  as  a^s  of  charity  and  hofpitality  can  nei- 
ther be  limited  nor  forced,  fo  neither  can  this. 

Qi  .    a  If  it  be  objefted.   Thai  minijters  may  and  ought  to 

•'      *       ex/jorty  per/i/adej  yea  and  ear72e/lly  prefs  Chri{ii2Lns,   if 

they  find  them  defeolive  therein,  to  a5ls  cf  charity  and 

hofpitality,  and  Jo  may  they  do  alfo  to  the  giving  of 

maintenance  ; 

Anfw.  I  anfwer,  All  this  faith  nothing  for  a y?/«/<?^  and 

forced  'maintenance ,  for  wiiich  there  cannot  fo  much 
as  the  (hew  of  one  folid  argument  be  brought  from 
fcripture.  I  confefs  minijiers  may  ufe  exhortation 
in  this  as   much  as  in  any  other  cafe,  even  as  the 

Paul's  labour     apoftle   did  to  the  Corinthians,  fliewing  them  their 

■was  that  the     diitv  ;  but  it  wcre  fit  for  miniflers  that  fo  do  (that 

eofpel  might  be     ,      /   -^      „  .  •    ■,       ■,  i  •    i  i 

without  charge,  their  teltiniony  might  have  the  more  weight,  and 
be  the  freer  of  all  fufpicion  of  covetoufnefs  and 
felf-intereft)  that  they  might  be  able  to  fay  truly 
in  the  fight  of  God  that  which  the  fame  apoftle 
fubjoins  upon  the  fame  occafion,  i  Cor.  ix.  15, 
J 6,  17,  18.  But  I  have  ifed  none  of  thefe  things  ; 
neither  have  I  'written  thefe  things  that  it  fhould  he  fo 
done  unto  me :  for  it  were  better  for  me  to  die,  than 
that  any  man  fhould  make  my  glorying  void.  For 
though  I  preach  the  go/pel,  I  have  nothing  to  glory  of ; 
for  necejfity  is  laid  upon  me ,  yea  woe  is  unto  me  if  I 
preach  not  the  gojpel.  For  if  I  do  this  thing  willingly  ^ 
I  have  a  reward ;  but  if  againfi  my  will,  a  difpenfa- 
tion  of  the  gofpel  is  committed  unto  me.  What  is  my 
reward  then  '^  Verily  that  when  I  preach  the  gofpel^  I 
may  make  the  gofpel  of  Chrifl  without  charge,  that  I 
abufe  not  my  power  in  the  gofpel. 


0///?>^  Ministry.  333 

Thirdly,   As  there  is  neither  precept  nor  exam-  Reaf.  3. 
p\c  for  this  forced  and  ftinted  maintenance  in  the 
I'criptiire,   fo  the  apoftle,   in  his  folemn  farewell  to 
the  pajlors    and    elders  of  the   church  of  EpbefuSy 
gna-rds  them  againfl;  it,  y^^x  xx.   33,  34,  35.     But 
if  the  thing  had  been  either  lawful  orpraftifed,  he 
would  ratlicr  have  exhorted  them  to  be  content  with 
their  flinted  hire,  and  not  to  covet  more  ;  whereas 
he  (heweth  them,   firH:,   by  his  own  example,  that 
they   were   not   to  covet  or  expetf  any  man's  fUver  pai.i  coveted 
or  gold  ;    fecondly,  that  they  oughv   to  work  '^^//i?  "»  ^o'^y'* /"''■- 
their  hands  for  an  honeffc  livelihood,    as   he   had'''^°"^^° 
done ;  and  laftly,  he   exhorts   them  fo  to  do  from 
the  words  of  Chrift,  becauje  it  is  a  'more  blejjed  thing 
to  give  than   to  receive  ;    fliewing  that  it  is  fo   far 
from   a  thing  that  a  true  minifter  ought  to  aim  at, 
or  expetSt,  that  it  is  rather  a  burden  to   a  true  mi- 
nifter,   and  crofs  to  him,  to  be  reduced  to  the  ne- 
ceffity  of  wanting  it. 

§ .    XXX.  Fourthly,    If   a  forced   and    Hinted  Reaf.  4. 
maintenance  were  to  be  fuppofed,   it  would  make 
the  minifters  of  Chrifl:  jufl  one  with  thofe  hirelings  ^u  hireling 
\vhom  the   prophets  cried  out  againil.     For  cer-  f"^^'"?  ^}]^^f' 

.     ,       .  ^  ,  ,  .    °  ,     ^  pel  of  Chnlt. 

tamly  if  a  man  make  a  bargain  to  preach  to  peo- 
])le  for  fo  much  a  year,  fo  as  to  refufe  to  preach 
unlefs  he  have  it,  and  feck  to  force  the  people  to 
give  it  by  violence,  it  cannot  be  denied  that  fuch 
a  one  preacheth  for  hire,  and  fo  looks  for  ins  gain  Mic.  iil.  i, 
from  his  quarter,  yea  and  prepares  war  againfl  fuch 
as  put  not  into  his  mouth  ;  but  this  is  the  particular 
fpecial  mark  of  a  falfe  prophet  and  an  hireling, 
and  therefore  can  no  ways  belong  to  a  true  mini- 
Itcr  of  Chrilt. 

Next,  that   a  fuperfluous  maintenance,  that   is,  Mod^rata  Pro. 


id  Pa- 


more  than  in  reafon  is  needful,  ought  not  to  be  ^"^'^''"'^  ,  . 

.         ^  -tt  I  pil'S  exclaim 

received    by     Chriftian    minilters,    will  not  need  a;;ainii  the  ex. 
much  proof,  feeing  the  more  moderate  and  fobcr,  ^|'^l;.,"^j'^gvco 
both  among  Papifis  and  Protejiants,  readily  confcfsnucs". 
jt,    who  v/itli  one  voice  exclaim  againll  the  ^v- 


334  PROPOSITION      X, 

cejfivc  revenues  of  the  clergy ;  and  that  it  may 
not  want  a  proof  from  fcripture,  what  can  be 
more  plain  than  that  of  the  apofUe  to  Timothy  ? 
1  Tim.  vi.  7,  8,  9,  10,  11.  where  he  both  fhewc 
wherewith  we  ought  to  be  content,  ancl  alfo  the 
hazard  of  fuch  as  look  after  more  ;  and  indeed, 
fince  that  very  obligation  of  giving  maintenance  to 
a  minifter  is  founded  upon  their  need,  and  fuch 
as  have  opportunity  to  work  are  commended  ra- 
ther in  not  receiving  than  in  receivipg,  it  can  no 
ways  be  fuppofed  lawful  for  them  to  receive  more 
than  is  fufficient.  And  indeed,  v/ere  they  truly 
pious  and  I'ight,  though  neceffitous,  they  would 
rather  incline  to  take  top  little,  than  be  gaping  af- 
ter too  much, 
II.  § .  XXXI.  Now  that  there  is   great  excefs   and 

Theexcefsof  abufc  hcrcof  amoug  Chriflians,  the  vaft  revenues 
bifhopsreve-  wliicli  the  bifhops  and  prieits  have^  both  Papijis 
PH^?r  and  Proteflants,  do  declare  ;  fince  I  judge   it  may 

be  faid  without  any  hyperbole,  that  fome  particular 
perfons  have  more  paid  them  yearly  than  Chrifl 
and  his  apoftle^  made  ufe  of  in  their  whole  life- 
time, who  yet  wanted  not  what  was  needful  as  to 
the  outvyard  rjian^  and  no  doubt  defefved  it  far 
better  than  thofe  that  enjoy  that  fulnefs.  But 
it  is  manifeft  thefe  bifiops  and  friejls  Icve  their 
fat  benefices,  and  the  pleajure  and  honour  that  at- 
tend them,  Jo  welly  that  they  purpoje  neither  to  fol- 
low Chriji  nor  his  apojlles  example  or  advice  in  this 
matter. 
ObjetH:.  But  it  is  ufually  objected,  That  Chrijliaiis  are  he- 

come  Jo  hard-heartedy  and  generally  fo  little  heed  fpi~ 
ritual  things  y  that  if  minijlers  had  not  a  fettled  and 
/tinted  maintenance  fecured  them,  by  lazv,  they  and  their 
families  might  Jiarve  fcr  want  of  bread. 
Anfw.  I    anfwer,     This   objed:ion    might    have    fome 

weight  as  to  a  carnal  miniftry,  made  up  of  natu- 
tural  men,  who  have  no  life,  power,  nor  virtue  with 
them,    and  fo   may  infinuate  fome  need  of  fucl^ 


r  Of  the  MiN  1  s  T  R  Y .  335" 

a  maintenance  for  fach  a  miniftry  ;  but  it  faith  no- 
thing as  to  fuch  as  are  called  and  fent  of  God,  who  Thev  wanted 
fends  no  inan  a  wayfaring  upon  his  otvn  charges -^  and  ""'^'"s  ■^^hom 
fo  go  forth  in  the  power  and  authority  of  God,  to  labouicdwUh 
turn  people  from  darknefs  to  light  ;  for  fuch  can '^^"' ''""^** 
truft  to  him  that  fendeththem,  and  do  believe  that 
he  will  provide  for  them,  knowing  that  he  requireth 
nothing  of  any  but  what  he  giveth  power  to  per- 
form ;  and  lo  when  they  return,  if  he  enquires,  can 
fay  they  wanted  nothing.  And  fuch  alfo  when  they 
flay  in  a  place,  being  immediately  furnifted  by 
God,  and  not  needing  to  borrow  and  fteal  what 
they  preach  from  books,  and  take  up  their  time  that 
way,  fall  a  working  at  their  lawful  employments 
and  labour  with  their  hands,  as  Fad  did  when  he 
gathered  the  church  at  Corinth.  And  indeed  if  this 
objediion  had  any  weight,  the  apodles  and  primi- 
tive pallors  fhould  never  have  gone  forth  to  convert 
the  nations,  for  fear  of  want.  Doth  not  the  dodlrinc 
of  Chrift  teach  us  to  venture  all,  and  part  with  all, 
to  ferve  God  ?  Can  they  then  be  accounted  minifters 
of  Chrifl  who  are  afraid  to  preach  him  left  they  get 
not  money  for  it,  or  will  not  do  it  until  they  be 
fure  of  their  payment  ?  What  lerves  the  miniflry 
for  but  to  perfect:  the  faints,  and  io  to  convert 
them  from  that  hard-he artednefs  : 

But  thou  wilt  fay,  1  have  laboured  and  preached  to  Objedc. 
thenty  and  they  are  hard- heavted  fill,  and  will  not  give 
me  any  thing : 

Then   furcly  thou  haft  cither  not  been  fent  to  Anfw. 
them  of  God,   and  fo  thy  miniftry   and  preaching 
liath  not  been   among  them  in  the  power,  virtue, 
and  life  of  Chrifl,  and  fo  thou  deferveil  nothing  ; 
or  elfe  they  have   rejecT:ed  thy  tedimony,  and  fo 
are  not  worthy,   and   from  fuch  thou  oughtefl  not 
to  expeft,  yea  nor  yet  receive   any  thing,  if  they  Mat.  x.  14 
would   give  thee,    but  thou  oughteft  to  fbake  offlh^^xllmony, 
the  diifi  from  thy  feet,  and  leave  them.     And  how  Hi^ketheduft 
fnyo|ous  this  objcdion  is,  appears,  in  that  in  theica?"      ^ 


33^  P  R  O  P  O  S  I  T  I  O  N    X. 

darkeft  and  moft  fuperfuitious  times  the  priejts 
revenues  increafed  moft,  and  they  were  moft  rich- 
ly rewarded,  though  they  dcierved  leaft.  So  that 
he  that  is  truly  fent  of  God,  as  he  needs  not,  fo 
neither  will  he,  be  afraid  of  want,  fo  long  as  he 
ferves  fo  good  a  mafter  ;  neither  will  he  ever  for- 
bear to  do  his  work  for  that  caufe.  And  indeed 
fuch  as  make  this  objeftion  fliew  truly  that  they 
Jerve  not  the  Lord  Chriiiy  but  their  own  belly, 
and  that  makes  them  fo  anxious  for  want  of  food 
to  it. 

§.  XXXn.  But  laftly.  As  to  the  ahujes  of  this 
kind  of  maintenance,  indeed  he  that  would  go 
through  them  all,  though  he  did  it  paflingly,  might 
make  of  it  alone  a  huge  volume,  they  are  fo 
great  and  numerous.  For  this  abufe,  as  others, 
crept  in  with  the  apojiafy,  there  being  nothing  of 
this  in  the  primitive  times  :  then  the  minifters 
claimed  no  tithes ^  neither  fought  they  a  ftinted  or 
forced  maintenance  ;  but  fuch  as  wanted  had  their 
neceffity  fupplied  by  the  church,  and  others  wrought 
with  their  hands.  But  the  perfecutions  being 
over,  and  the  emperors  and  princes  coming  un- 
der the  name  of  Chriftians,  the  zeal  of  thofe  great 
men  was  quickly  abufed  by  the  covet oujnejs  of 
the  clergy,  w4io  foon  learned  to  change  their  cot- 
tages with  the  palaces  of  princes,  and  refted  not 
until  by  degrees  fome  of  them  came  to  be  princes 
themfelves,  nothing  inferior  to  them  in  fplendor, 
luxury,  and  magnificence  ;  a  method  of  living 
that  honeft  Feter  and  "John  the  fijhermen,  and 
Paul  the  tent-maker,  never  coveted  ;  and  perhaps 
as  little  imagined  that  men  pretending  to  be  their 
fucceflbrs  fliould  have  arrived  to  thefe  things. 
And  fo  foon  as  the  bifliops  were  thus  feated 
and  conftituted,  forgetting  the  life  and  work  of  a 
Chriftian,  they  went  ufually  by  the  ears  together 
about  the  precedency  and  revenues,  each  covet- 
ing the  chiefeft  and  fatteft  benefice.      It  is  alfo 


0/ //'^  Ministry,  I37 

to  be   regretted  to  think  how  foon  this  mifchief 

crept   in  among-  ProfeJlantSy  who  had  fcarce  well  P^  ^'^^^^'"'^ 

•*  111;  1  1  having  lorlaken 

appeared  when  the   clergy  among  them  began   to  the  pope,  yet 
Ipcak  at   the  old  rate,  and  fliew  that  though  they  J^°^"J|^^"°^j[^'- 
had  foriaken  the  bidiop  of  Rcme,  they  were  notpopifn  revcn- 
refolved  to  part  with  their  old  henejices  ;  and  there-""" 
fore    fo   foon   as   any  princes   or  flates  (hook    off 
the   Pope's,  authority,    and   fo   demolifhed  the    ab- 
ties,    mimicries,    and   other   monuments    of  Juperjti- 
fion,  the  reformed  clergy  began  prefently  to  cry 
out    to    the   magiftrates  to  beware    of    meddling 
v/ith    the    chui'ch's    patrimony.,    fever ely    exclaim- 
ing againft    making  a  lawful  ufe    of    thofe  vafl 
revenues  that   had   been  fuperftitiouily    bellowed 
upon  the  church,   fo  called,   to  the  good  and  be- 
nefit  of  the    commonwealth,  as  no   lefs   than  Ja- 
crilege. 

But  by  keeping  up  of  this  kind  of  maintenance  1.  jhe  ciergy> 
for  the  minifiry  and  clergymen j  fo  called,  there ^°v^'o"f^f*' 
is  firft  a  bait  laid  for  covetoufnefs,  which  is  idola- 
try, and  of  all  things  moft  hurtful  5  fo  that  for 
covetoufnefs  fake,  many,  being  led  by  the  defire  of 
filthy  lucre,  do  apply  themfelves  to  be  minifters, 
that  they  may  get  a  livelihood  by  it.  If  a  man 
have  feveral  children,  he  will  allot  one  of  them 
to  be  a  minifler  ;  which  if  he  can  get  it  to  be, 
he  reckons  it  as  good  as  a  patrimony  :  fo  that  a 
fat  benefice  hath  always  many  expeftants  ;  and 
then  what  bribing,  what  courting,  what  induflry, 
and  fliameful  adtions  arc  ufed  to  acquire  thefe 
things,  is  too  openly  known,  and  needs  not  to  be 
proved. 

The  fcandal  that  by  thefe  means  is  raifed  among 
Chriftians  is  fo  manifeft,  that  it  is  become  a  pro- 
verb, that  the  kirk  is  always  greedy.  WherebyThe  greedy 
the  gift  and  grace  of  God  "being  ncgleded,  they^^'^'^P'''""^- 
have  for  the  moft  part  no  other  motive  or  rule 
in  applying  themfelves  to  one  church  more  than 
another  but  the  greater  benefice.    For  though  they 


yj 


98  PROPOSITION    X, 


hypocritically  pretend,  at  their  accepting  of  and 
entering  into  their  church,  that  they  have  nothing 
before  them  but  the  glojy  of  God  and  the  Jalvati- 
on  of  fouls  ;  yet  if  a  richer  benefice  offer  itfelfy 
they  prefently  find  it  more  for  God^s  glory  to 
remove  from  the  firfl,  and  go  thither.  And  thus 
they  make  no  difficulty  often  to  change,  while 
notwithftanding  they  accufc  us  that  we  allow  mi- 
iiiflers  to  go  from  place  to  place,  and  not  to 
be  tied  to  one  place  ;  but  we  allow  this  not  for 
the  gaining  of  money,  but  as  moved  of  God.  For 
if  a  minifter  be  called  to  minifter  in  a  particular 
place,  he  ought  not  to  leave  it,  except  God  call 
him  from  it,  and  then  he  ought  to  obey  ;  for 
we  make  the  will  of  God  inwardly  revealed,  and 
not  the  love  cf  money  and  more  gain,  the  groi'.nd  of 
removing. 
ft.  The  clergy's  Secondly,  From  this  abufe  hath  proceeded  that 
'^'^^'  luxury    and   idlenefs  that  moft    of  the    clergy  live 

in,  even  among  Proteftants  as  well  as  Papifis,  to 
the  great  fcandal  of  Chriflianity.  For  not  having 
lawful  trades  to  work  with  their  hands,  and  be- 
ing fo  fuperfluoufly  and  fumptuoufly  provided  for, 
they  live  in  idlenefs  and  luxury  ;  and  there  doth 
more  pride,  vanity,  and  worldly  glory  appear  in 
tht'ir  wives  and  children  than  in  moffc  others,  which 
is  open  and  evident  to  all. 
;.  The  clergy's  Thirdly,  They  become  hereby  fo  glued  to  the 
cvacity.  j^^^   ^^  money,  that    there  is   none    like  them    in 

malice^  rage,  and  cruelty.  If  they  be  denied  their 
hire,  they  rage  like  drunken  men,  fret,  fume, 
and  as  it  were  go  mad.  A  man  may  fooner  fatif* 
fy  the  fevereft  creditor  than  them  ;  the  general 
voice  of  the  poor  doth  confirm  this.  For  in- 
deed they  are  far  more  exaft  in  taking  up  the 
tithes  of  foeep,  gecfe,  fxvine,  and  eggs,  d'c.  and 
look  more  narrowly  to  it  than  to  the  mem.bers  of 
their    flock  :  they  will  not  mifs  the   leaft  mite  ; 


Of  the  Mi  ni  s  t  r  y  #  3  59 

and  the   pooreft  widow  cannot  efcape  their  ava-  poor  widow'* 
ricious  hands.     Twenty    lies   thev  will  hear   un- "''^^  "nnot 

,  ,  •'  ■'  ,  elcape  the 

reproved;  and  as  many  oaths  a  man  may  Iwear  pneih greedy 
in  their  hearing  witliout  offending  them  ;  and  ''^'"^*' 
greater  evils  than  all  this  they  can  overlook.  But 
if  thou  oweft  them  aught,  and  refufeft  to  pay  it, 
then  nothing  but  war  will  they  thunder  againft 
thee,  and  they  will  ftigmatize  thee  with  the  hor- 
rible title  oi  JacrilegCy  and  fend  thee  to  hell  with- 
out mercy,  as  if  thou  hadlt  committed  the  lin 
againlt  the  Holy  Gholl:.  Of  all  people  we  can 
beft  bear  witnefs  to  this  ;  for  God  having  Ihewn -phe  ^.o^k  of 
lis  this  corrupt  and  antichriltian  miniftry,  and  Amichnii  m 
called  us  out  from  it,  and  gathered  11s  unto  his  ZIxio^T'^* 
own  power  and  life,  to  be  a  Jeparate  people ^  fo 
that  we  dare  not  join  with,  nor  hear  thele  aati- 
chriflian  hirelings,  neither  yet  put  into  their  mouths, 
or  feed  them  ;  oh  !  what  malice,  envy,  and  fury 
hath  this  railed  in  their  hearts  againft  us  1  That 
though  we  get  none  of  their  wares,  neither  will 
buy  them,  as  knowing  them  to  be  naught,  yet 
will  they  force  us  to  give  theni  money  :  and  be- 
caufe  we  cannot  for  confcience  fake  do  it,  our 
fufl^erings  have  upon  that  account  been  unutter- 
able. Yea,  to  give  account  of  their  cruelty,  and 
feveral  forts  of  inhumanity  ufed  againft  us,  would 
make  no  fmall  hiftory.  Thefe  avaricious  hire- 
lings have  come  to  that  degree  of  malice  and 
rage,  that  feveral  poor  labouring  men  have  been 
carried  hundreds  of  miles  from  their  own  dwel- 
lings, and  Ihut  up  in  prifon,  Ibme  two,  fome 
three,  yea,  fome  feven  years  together,  for  the 
value   of  one  pound  fterling-.    and    lefs.     I    know  .     .,     ,. 

A  to'  A  widow  \ot 

mylelf  a  poor  widow,  that  for  the  tithes  of  her  the  lithcot 
ge'efe,  which  amounted  not  to   five  fliillings,  ^^^"^^^^'^li;^. 
about  four  years  kept  in  prifon,  thirty  miles  from 
her  houfe.     Yea,  tliey  by  violence  for  this   caufe 
have  plundered  of  men's  goods   the  hundred-fold, 
and  prejudiced  much  more  ;  vea,   hundreds   have 

X  X 


34^  PROPOSITIONS. 

hereby  fpilt  their  innocent  blood,  by  dying  in  the 
Some  loft  their^//^^  noljome  hoks  and  •prijons.     And  fome  of  the 
boies,"Vome^    /t/^j"    have   been  fo    enraged,    that    goods    thus 
wounded  by     raviflicd   could  not  fatisfy  them  ;  but  they  mufl 
t  e  pne  s,  &c.  ^|£]^  fatisfy  their  fury  by  beating,  knocking,   and 
wounding  with  their  hands   innocent  men  and  wo- 
men, for  refufing  (for  confcience  fake)  to  put  into 
their  moutlis. 

The    only  way  then  foundly  to  reform  and  re- 
move all  thefe  abufes,   and  take  away  the  ground 
and  occafion  of  them,  is,  to  take  away   all  ftinted 
whofoheap      ^^1^  fovced  maintenance  2.nd  Jlipends.     As   whoever 
teachers  to        call  or  appoint  teachers  to  themfelves,  let  them 

themfelves,  !•        i  •        ^i  i     r*  r-      i 

let  them  pro-    accordingly  entertam   them:  and  tor  luch  as  are 

"^cnd ''"^'"^  ^''   c^^^^'^  ^^<^  moved  to  the   ;;2/»//?/)' by  the  Spirit  of 

God,  thofe  that   receive  them,   and  tafte    of   the 

good    of    their   minijiry,    will   no    doubt  provide 

things    needful  for  them,  and  there    will   be    no 

need   of  a  lav/  to   force   a  hire  for  them  :  for  he 

that  fends  them,  will  take   care   for  them  ;    and 

they   alfo,   having  food  and  raiment,  will  theretuitb 

be  content. 

The difFerence        §•  XXXIII.  Thc  fum  then  of  Vv'hat  is  faid  is, 

between  the     That  the   mluiftrv    that  we    have   pleaded  for,  and 

mmiftryot  the        ,  .    ,         ,.         ,         ^  -^     ,    ,       ,  -r  i  ■ 

Quakers  and     whiCK>   aljo    the  Lord  bath  ratjed  up  among  us  2s,  in 
lies' ^'^''"'^''    M  its  parts,  like  the  true  miniflry  of  the  apcjiles  and 
primitive  church.      Whereas  the  miniflry   our  adver- 
faries  feelz  to  uphold  and  plead  for,  as   it  doth  in  all  its 
parts  differ  from  them,  fo,   on  the  other  hand,  it  is  ve- 
ry like  the  falfe  prophets  and  teachers  teftified  againfi  and 
condemned  in  the  fcripiure,    as   may  be  thus  briefly 
illuftrated. 
The  true  mi-         ^'  The  miniflry  and  miniflers  we  plead  for,  are 
lifters  call,     fuch  US  are  immediately  called  and  Jcnt  forth  by  Chrifl 
and  hts  Spirit  unto  the  work  of  the  miniflry  :  fo  were 
the  holy  apoflles  and  prophets,  as  appears  by  thefe 
places,  Mat.  x.  1.5.  Eph.  iv.  11.  Heb.  v.  4. 

I.  But  the  miniflry   and  miniflers   our  oppofers 
plead  for,   are  fuch  as  have  no  immediate  call  from 


0/ /^(f  Ministry.  34! 

Chriji,  to  whom  the  leading  and  motion  of  the  Spirit 
is  not  reckoned  necejfary  ;  but  who  are  called^  Jent 
forth ^  and  ordained  by  wicked  and  ungodly  men:  iuclfi 
were  of  old  the  falfe  prophets  and  teachers,  as 
appears  by  thefe  places,  fer.  xiv.  14,  15.  item, 
chap,  xxiii.  21.  and  xxvii.  15. 

II.  The  miniflers  we  plead  for,  are  fiich  as  ^z/"<?  True  minians 
agitated  and  led  by  God's  Spirit,  and  by  the  power  and  ^"'  ^' 
operation    of  his  grace  in  their  hearts,  are  in  fome 
meafure  converted  and  regenerate,  and  fo   are  good, 

holy,  and  gracious  men  :  luch  were  the  holy  pro- 
phets and  apoftles,  as  appears  from  i  l!im.  iii.  2,  3, 
4,  5,   6.   Tit.  i.   7,   8,   9. 

2 .  But  the  minifters  our  adverfaries  plead  for, 
are  fuch  to  whom  the  grace  of  God  is  no  needful  qua- 
lification ;  and  fo  may  be  true  minifters,  according  to 
them,  though  they  be  ungodly,  unholy^  and  profligate' 
men  :  fuch  were  the  falfe  prophets  and  apoftles,  as 
appears  from  Mi c.  iii.  5*.  11,  i  Tim.  vi.  5,  6,  7,  8, 
&c.   2  Tim.  iii.   2.   2  Pet.  ii.    i,   2,   3. 

III.  The  minifters  we  plead  for,  are  fuch  as  a5l.  True  minliiera 
move,  and  labour  in    the  work  of  the  miniftry,   not  '^^°'^''^- 

from  their  own  mere  natural  ftrength  and  ability,  but 
as  they  are  a5fuated,  movedy  fupported,  affifted  and  in- 
fluenced by  the  Spirit  of  God,  and  minifter  according  to 
the  gift  receivedy  as  good  flewards  of  the  manifold 
grace  of  God :  fuch  were  the  holy  prophets  and 
apoftles,  1  Pet.  IV.  10,  11.  i  Cor.i.  17,  ii.  3,4,  5. 
13.  yf^J"  ii.  4.  Mat.  x.  20.  Mark  xiii.  1 1 .  Luke  xii. 
12.  I  Cor.  xiii.  2. 

3.  But  the  minifters  our  adverfaries  plead  for, 
are  fuch  as  wait  not  /or,  nor  expe^,  nor  need  the  Spirit 
of  God  to  abluate  and  move  them  in  the  work  of  the  mi- 
niftry ;  but  what  they  do  they  do  from  their  own  mere 
natural  ftrength  and  ability,  and  what  they  have  ga- 
thered and  ftolen  from  the  letter  of  the  fcripture,  and 
ether  books,  and  fo  f peak  it  forth  in  the  ftrength  of  their 
own  wifdom  and  eloquence ,  and  not  in  the  evidence  and 
dcmonftration  of  the  Spirit  and  power :  fuch  were  the 


34^^  P  R  O  P  O  S  I  T  I  O  N     X. 

falfe  prophets  and  apoftles,  as  appears,  "Jer.  xxiii, 
30,  31,  32^  34,  &c.  1  Ccr.  iv.  18.  Jude  16. 
True  minifters  \y ^  "Xhe  mim^ers  WG  ^Iczd  foY ,  are fuch  as ,  being 
holy  and  humble,  contend  not  for  precedency  and  prio- 
rity, but  rather  jlrive  to  prefer  one  another,  and  ferve^ 
one  another  in  love:  neither  defire  tb  be  dijlinguijhed 
from  the  rejl  by  their  garments  and  large  phyla£ieries, 
nor  feek  the  greetings  in  the  market-places,  nor  upper - 
fnofl  places  at  feajis,  nor  the  chief  Jeats  in  the  fyna- 
gogues  ;  nor  yet  to  be  called  cf  men  ma  flier,  i^c.  fuch 
were  the  holy  prophets  and  apoflles,  as  appears 
from  Mat.  xxiii.   8,  9,    10.  and  xx.   25,    26,   27. 

4.  But  the  minifters  our  adverfarics  plead  for, 
are  fuch  as  flrive  and  contend  for  Juperiority,  and 
claim  precedency  over  one  another  ;  affe^ling  and  am- 
bitioufly  feeking  after  the  forementioned  things  :  fuch 
were  the  falfe  prophets  and  apoflles  in  time  pafl, 
Mat.  xxiii.  5,  6,  7. 

True  minifters  V.  Thc  mlniflers  we  plead  for,  are  fuch  as  having 
free  gift.  freely  received,  freely  give  ;  who  covet  no  man's  ftlver, 
gold,  or  garments  ;  who  Jeek  no  man's  goods,  but  Jeek 
them,  and  the  falvation  of  their  fouls  :  whoje  hands 
Jupply  their  own  neceffities,  working  honeflly  for  bread 
to  themf elves  and  their  families.  And  if  at  any  time 
they  he  called  of  God,  fo  as  the  work  of  the  Lord 
hinder  them  from  the  ife  of  their  trades,  take  what 
is  freely  given  them  by  Juch  to  whom  they  have  com- 
muni  cat  ed  fpi  rituals  ;  and  having  food  and  raiment , 
are  therewith  content  :  fuch  were  the  holy  prophets 
and  apoflles,   as  appears  from  Mat.  X.   8.  ^^xxx. 

33.  34^  35-  I  f^>^^-  vi.  8. 

5.  But  the  minifters  our   adverfaries  plead  for, 

are  Juch  as  not  having  freely  received,  will  tiot  freely 
give  ;  but  are  covetous,  doing  that  which  they  ought 
not,  for  filthy  lucre's  fake  ;  as  to  preach  for  hire,  and 
divine  for  money,  and  look  for  their  gain  from  their 
quarter,  and  prepare  war  againfi  Juch  as  put  not  into 
their  mouths,  &c.  Greedy  dogs,  which  can  never 
have  enough.    Shepherds  who  feed  themjelvcs^  and  noi 


0/ /i'^  Ministry.  343 

the  flock  ;  eating  the  fat  ^  and  clothing  themjelves  with 
the  wool ;  making  merchandize  of  fouls  ;  and  following 
the  way  of  Balaam  y  that  loved  the  wages  of  unrighte- 
oufnefs  :  fuch  were  the  falfe  prophets  and  apoitles, 
'^IfaiAvl.  II.  Ezek,  xxxiv.  2,3.  8.  M/V.  iii.  5,  11. 
Tit.  i.    10,    II.   2   Pet.  ii.    i,    2,    3.    14,    15. 

And  in  a  word,   We  are  for   a  holy,  fpiritual,  Tme  minifters 
pure   and   living  mimflry,  where   the  minifters  ai'C  ^^^'i^"'* *i"*"'*" 
both  called,  qualified  and  ordered,  ad:uated  and  in 
finenced  in  all  Xhtfteps  of  their  mimflry  by  the  Spirit 
of  God  ;  which  being  wanting,  we  judge  they  ceafe 
to  be  the  miniflers  of  Chrifl. 

But  they,  judging  this  ///>,  grace,  and  Spirit  no 
eflential  part  of  their  miniflry,  are  therefore  for  the 
upholding  of  an  human,  carnal,  dry,  barren,  fruit- 
lefs  and  dead  tniniflry  ;  of  which,  alas  !  we  have 
feen  the  fruits  in  the  moO:  part  of  their  churches  : 
of  whom  that  faying  of  the  Lord  is  certainly  veri- 
fied, y^T.  xviii.  32. — I fent  them  not y  nor  commanded 
them,  therefore  they  fljall  not  profit  this  people  at  all^ 
faith  the  LORD. 


344 


What  the  true 
worfhipis,  that 
is  acceptable  to 
God. 


How  to  be 
performed. 


Supcrftition 
and  will-wor- 
Giip,  idolatr)'. 


PROPOSITION     XI. 

Concerning  Worship. 

x\ll  true  and  acceptable  worjhip  to  God  is  offered  in 
the  inward  and  immediate  moving  and  drawing  of 
his  own  Spirit,  which  is  neither  limited  to  places, 
times,  nor  perfons.  For  tho'  we  are  to  worfhip 
him  always,  and  continually  to  fear  before  him; 
yet  as  to  the  outward  iignification  thereof,  in 
prayers^  praijes  or  preachings,  we  ought  not  to 
do  it  in  our  own  will,  where  and  when  we  will ; 
but  where  and  when  we  are  moved  thereunto  by 
the  ftirring  and  fecret  infpiration  of  the  Spirit  of 
God  in  our  hearts  ;  which  God  heareth  and  ac- 
cepteth  of,  and  is  never  wanting  to  move  us 
thereunto  when  need  is  ;  of  which  he  himfelf  is 
the  alone  proper  judge.  All  other  wcr/??//)  then, 
\i0\.\\praijes,  'prayers  ox  preachings ,  which  man  fets 
about  in  his  own  will,  and  at  his  own  appoint- 
ment, which  he  can  both  begin  and  end  at  his 
pleafure,  do  or  leave  undone  as  himfelf  feeth 
meet,  whether  they  be  a  prejcrihed  form^  as  a 
liturgy.  Sec.  or  prayers  conceived  extempore  by  the 
natural  ftrength  and  faculty  of  the  mind,  they  are 
all  but  Juperfiitiony  will-worjhipy  and  abominable 
idolatry  in  the  fight  of  God,  which  are  now  to 
be  denied  and  rejefted,  and  feparated  from,  in 
this  day  of  his  fpiritual  arifmg  ;  however  it 
might  have  pleafed  him  (who  winked  at  the  times 
of  ignorance,  with  a  refpecl  to  the  limplicity  and 
integrity  of  fome,  and  of  his  own  innocent  feed, 
which  lay  as  it  were  buried  in  the  hearts  of  men 
under  that  mafs  of  fuperjiition)  to  blow  upon  the 
dead  and  dry  bones,  and  to  raife  fome  breathings 
of  his  own,  and  anfwer  them  ;  and  that  until  the 
day  fhould  more  clearly  datvn  and  break  forth. 

§ .  I.  rTTMIE  duty  of  man  towards  God  lieth  chiefly 

i     in  thefe  two  generals.    I.  In  an  holy  con^ 

formity  to  the  pure  law  and  light  of  God,  fo  as  both  to 


Of  Wo  R  S  H I P  .  A 


45 


Yorjake  the  evil^  and  be  found  in  the  practice  of  thoje 
\perpetual  and  moral  precepts  of  right  eoufnefs  and  equity. 
And   2 .    In  rendering  that  reverence,  honour  and  ado- 
ration to   God  that  he  requires  and  demands  of  us  ; 
which  is  comprehended  under  worfliip.  Of  the/cr- 
mer  we  have  already  fpoken,  as  alfo  of  the  difl^erent 
relations  of  Chrijtians,  as  they  are  diftinguifhed  by 
the  feveral  meafures  of  grace  received,  and  given  to 
every  one  ;  and  in  that  refpeft  have   their  feveral 
offices  in  the  body  ofChrifl,  which  is  the  church.   Now 
I  come  to  fpeak  of  worfJoip,  or  of  thofe  a<fls,  whe- 
ther private  or  pnbhc,  general  or  particular,  where- 
by man  renders  to  God  that  part  of  his  duty  which 
relates  immediately  to  him  :   and  as  obedience  is  bet- 
ter thanfacrifice,  fo  neither  is  any  facrifice  acceptable^ 
but  that  which  is  done  according  to  the  will  of  him 
to  whom  it  is  offered.     But  men,  finding  it  eafier  to 
facrifice  in  their  own  wills,  than   obey  God's  will, 
have   heaped  up  facrifice s  without  obedience  ;    and  -^mt  worfiij 
thinking  to  deceive  God,   as  they  do  one  another,  and  duty  to 
give  him  a  ffiew  of  reverence,  honour  and  worfliip,  £?u'ptcd^"' 
while  they  are  both  inwardly  eftranged  and  alienated 
from  his  holy  and  righteous  life,  and  wholly  llran- 
gers  to  the  pure  breathings  of  his  Spirit,  inwhichthe 
acceptable  facrifice  and  worfliip  is  only  offered  up. 
Hence  it  is,   that  there  is  not  any  thing  relating  to 
man's  duty  towards  God,  which  among  all  forts  of 
people  hath  been  more   vitiated,   and  in  which  the 
devil   hath  more   prevailed,    than   abufing   man's 
mind  concerning  this  thing  :    and   as  among  many 
others,   fo   among  thofe   called  Chriftians,  nothing 
hath  been  more  out  of  order,   and  more  corrupted, 
as  fome  Papifis,  and  all  Protefiants,  do  acknowledge. 
As  I  freely  approve  whatfocver  the  Protefianis  have 
reformed  from  Papifis  in  this  refpecT: ;  fo  I  meddle 
not  at  this  time  with  their  controverfies   about  it  :  ^^^  p    .- 
only  it  fuffices  me  with  them  to  deny,  as  no  part  of  mafs  (Xiatry) 
the  true  worfliip  of  God,  that  abominable  fuperfl:i-  ^^,fX^'  '""^ 

«-•  I'll,  T-.        •/!  -  i'       *Li     rll  their  trum- 

tion  and  idolatry  the   Popifl)  mafs,  the  adoration  nfv^ry. 


54'5 


PROPOSITION    XI. 


hav  maa 
perf  "-^ 
maiion  ? 


faints  and  angels ^  the  veneration  of  r clicks,  the  vifi^ 
tation  of  fepulchreSy  and  all  thofe  other  fuperftitious 
ceremonies,  confraternities ,  diud  endlefs  pilgrimages  of 
the   Romifrj  fynagogue.     Which   all  may   fuffice  to 
evince  to  Proteflants,    that  Antichrifi  hath  wrought 
more  in  this  than  in  any  other  part  of  the  Cbrijiian 
If  Protefarits   rcHgion  /  and  fo  it  concerns  them  narrowly  to  con- 
lidcr,  whether  herein  they  have  made  a  clear  and 
perfect  reformation  :  as  to  which  (lands  the  contro- 
veriy  betwixt  them  and  us.     For  we  find  many  of 
the  branches  lopt  off  by  them,   but  the  root  yet  re- 
maining ;  to  wit,  a  issorjln-p  afted  in  and  from  man's 
will  and  fpirit,  and  not  by  and  from  the   Spirit  of 
God :   for  the  true  Chrifiian  and  f-piritual  worjhip  of 
God  hath  been  fo  early  loft,  and  man's  wifdom  and 
will  hath   fo  quickly  and  thoroughly  mixed  itfelf 
herein,   that  both  the  apoftafy  in  this  reiped:  hath, 
been  greateft,   and  the  reformation  herefrom,  as  to 
the  evil  root,  moft  difficult.     Therefore  let  not  the 
reader  faddenly  ftumble  at  the  account  of  ouvpropo- 
fition  in  this  matter,   but  patiently  hear  us  explain 
ourfelves  in  thisrefpeft,  and  I  hope  (by  theailiflance 
of  God)  to  make  it  appear,  that  tho'  our  manner  of 
ipeaking  and  dotn;rine  feem  moft  fmgular   and  dif- 
ferent from  all  other  forts  oi  Chrijlians  ;  yetitismofli 
according  to  the  pureft  Chrifiian  religion ,  and  indeed! 
Tnofb  needful  to  be  obferved   and  followed.     And| 
that  there  be  no  ground  of  miftake  (for  that  I  wast 
necefiitated  to  fpeak  in  few  words,  and  therefore  i 
more  obfcurely  and  dubioufly  in  xh^propofition  itfelf  _)  i 
it  is  fit  in  the  firft  place  to  declare  and  explain  our[ 
fenfe,  and  clear  the  fate  of  the  controverfy. 

§.  II.  And  firft,  let  it  be  confidered,  that  what  is 
here  afrirmed,  isfpoken  of  the  worfoip  ofGodm  thefe|| 
gofpel-timeSf  and  not  of  the  worfiiip  that  was  under 
or  before  the  law  :  for  the  particular  commands  of  j 
God  to  men  then,  are  not  fufFicient  to  authorize  usi 
no-w  to  do  the  fame  things  ;  elfe  we  might  be  fup-f 
pofed  at  prcfent  acceptably  to  offer  fatrifice  as  they: 


I. 

What  worfhip 
liere  is  fpokeu 

ni. 


Of  Worship.  347 

did,  which  all  acknowledge  to  be  ceafed.  So  that 
what  might  have  been  both  commendable  and  ac- 
ceptable under  the  law^  may  juflly  now  be  charged 
with  fuperllition,  yea,  and  idolatry.  So  that  im- 
pertinently, in  this  rcfpe^fl,  doth  Arnoldus  rage  a- 
gainll  this  propolition,  \Exercit.  Theolog.  Ici^.  44.] 
faying  ;  Thai  I  de)iy  all  piiblick  'uj^r/hip,  and  that 
according  to  me,  Jiich  as  in  Enochs  time  publickiv 
began  to  call  upon  the  name  of  the  Lord  ;  and  fnch  as 
at  the  command  of  God  ijoent  thrice  up  to  Jerafalem 
to  worjloip  ;  ^z;?^//^;?/ Anna,  Simeon,  Mary,  i^c.  tvcre 
idolaters^  becanje  they  vjcd  the  publick  ivorpip  of  thoje 
times  ;  Tnch  a  confequence  is  moft  impertinent,  and 
no  lels  foolifli  and  abfurd,  than  if  I  fl-jould  infer  from 
Paul'?,  expoftulating  with  the  Galatians  for  their 
I'Cturning  to  the  Jewijh  ceremonies^  that  he  therefore 
condemned  ikf^j-  and  sW  the  pj'cp bets  as  foolifli  and 
ignorant,  becaufe  they  iifed  thofe  things  :  the  for- 
ward man,  not  heeding  the  different  difpenfation  of 
times,  ran  into  this  impertinency.  Tho'  a  fpiritual  Ceremonies 
worlhip  mi^^ht  have  been,  and  no  doubt  was  prac-  ""^^'^^'^^^  '^.^ 
tiled  by  many  under  the  law  in  great  fimplicity  ;  tiaitatme 
yet  will  it  not  follow,  that  it  were  no  fuperllition  "^"''^"p- 
to  ufe  all  thofe  ceremonies  that  they  ufed,  which  were 
by  God  difpenfed  to  the  Jews,  not  as  being  eflen- 
tial  to  true  zvorjhip,  or  neceilary  as  of  themfelvcs 
for  tranihiitting  and  entertaining  an  holy  fellozv/hip 
betwixt  him  and  his  people  ;  but  in  condefcenfion 
to  them,  who  were  inclinable  to  idolatry.  Albeit 
then  in  this,  as  in  moil  other  things,  the  fubflancc 
was  enjoyed  under  the  law  by  fuch  as  were  fpiritual 
indeed  ;  yet  was  it  veiled  and  furrounded  with 
v[\?i.ny  rites  and  ceremonies,  which  it  is  no  ways  lawful 
for  us  to  ufe  now  under  the  gcfpel. 

§  .  III.  Secondly  ;  Albeit  I  fay,  that  this  wcrfjip      \\^ 
is  neitlier  limited  to  times,  places  nor  perfons  ;  yet  Tmc  v.orfhip 
I  would  not  be  undc  flood,  as  if  I  intended  the  put- J^,^',';^;."^;"^'^ 
ting  away  of  all  fet  times  and  places  to  worfliip  :  p^-i^u. 
God  forbid  I  Hiould  thiiik  of  fjch  an  opinion.  Kav, 


543  1^  K  O  P  O  S  I  T  I  O  N    Xt 

we  are  none  of  thofe  that  forjake  the  ajfembl'wg  of 
ourjelves  together  ;  but  have  even  certain  times  and 
places,  in  which  we  carefully  meet  together  (nor 
can  we  be  driven  therefrom  by  the  threats  and  per- 
fccutions   of  men)   to  watt  I'pon  God,  and  worjhip 
Nccenuy  of     f-jijyi^     To  meet  tovether  we  think  neceffary  for  the 
''  *        people  of  God  ;  becaufe,  fo  long  as  we  are  cloathed 
with  this  outward  tabernacle,  there  is  a  neceffity  to 
the  entertaining  of  a  joint  and  vifible  fellowfhip,  and 
bearing  of  an  outward  teftimony  for  God,  and  fee- 
ing of  the  faces  of  one  another,  that  we  concur  with 
our  perfons  as  well  as  fpirits  :   to  be  accompanied 
with  that  inward   love  and   unity  of  fpirit,   doth 
greatly  tend  to  encourage  and  refrefh  the  faints. 
1.  xviii-wor^        But  the  limitation  we  condemn  is,  that  whereas 
fepiHt  of "  the  Spirit  of  God  (hould  be  the  immediate  aftor, 
God.  mover,  perfuader  and  influencer  of  man  in  the  parti- 

cular afts  of  v/orOiip,  when  the  faints  are  met  toge- 
ther, this  Spirit  is  limited  inits  operations,  by  fetting 
up  a  particular  man  or  men  to  preach  and  pray  in 
man's  will  ;  and  all  the  reft  are  excluded  from  fo 
much  as  believing  that  they  are  to  wait  for  God's 
■Spirit  to  move  them  in  fuch  things  ;  and  fo  they  neg- 
lecting that  in  themfelves  which  fliould  quicken  them, 
and  not  waiting  to  feel  the  pure  breathings  of  God's 
Spirit,  fo  as  to  obey  them,  are  led  merely  to  depend 
upon  the  preacher,  and  hear  what  he  will  fay. 
0..  True  teach-  Secondly  ;  In  that  thefe  peculiar  men  come  not 
Kod!''^''"'  t^iither  to  meet  with  the  Lord,  and  to  wait  for  the 
inward  motions  and  operations  of  his  Spirit  ;  and 
fo  to  pray  as  they  feel  the  Spirit  to  breathe  through 
them,  and  in  them  ;  and  to  preach,  as  they  find 
themfelves  aftuated  and  moved  by  God's  Spirit,  and 
as  he  gives  utterance,  fo  as  to  fpeak  a  word  in  feafon 
to  refrefh  weary  fouls,  and  as  the  prelent  condition 
and  ftate  of  the  people's  hearts  require  ;  fuffering 
God  by  his  Spirit  both  to  prepare  people^s  hearts, 
and  alfo  give  the  preacher  to  fpeak  what  may  be  fit 
and  fciifonable  for  them  :  but  he  (viz.  the  'preacher) 


0/ Worship.  34^ 

hath  hammered  together  in  his  clofet,  according  to 
his  own  will,   by  his  human  wifdom  and  literature, 
and  by  ftealing  the  words  of  truth  from  the  letter  of 
the  fcriptures,   and  patching  together  other  men's 
writings  and  obfervations,  fo  much  as  will  hold  him 
fpeaking  an  hour,  while  the  p^lafs  runs  ;  and  without  p^.  ^^^ 
waiting  or  feeling  the  inward  influence  of  the  Spirit  preach  by 
of  God,  he  declaims  thatby  hap-hazard,  whether  it  [',^P;^=;f^'^f^^ 
be  fit  orfeafonable  for  the  people's  condition,  or  not ;  fcimons. 
and  when  he   has  ended  his  fermon,    he  faith  his 
prayer  alfo  in  his  own  will ;  and  fo  there  is  an  end  ef 
the  biifmefs.     Which  cuflomary   worjhip,    as   it  is  no 
ways  acceptable  to  God,  fo  how  unfruitful  it  is,  and 
unprofitable  to  thofe  that  are  found  in  it,  the  pre- 
fent  condition   of  the  nations  doth  'fufficiently  de- 
clare.    It  appears  then,  that  we  are  not  againft  fct 
times  for  worfliip,   as  Arnoldus  againft  this  propofi- 
tion,  ^e5i.  45.  nolefs  impertinently  aliegeth  ;  offer- 
ing needlelly  to  prove  that  which  is  not  denied  :  only 
thefe  times  being  appointed  for  outward   conveni- 
cncy,  we  may  not  therefore  think  with  the  Fapjis, 
that  thefe  days  are  holy,  and  lead  people  into  a  fuper- 
ftitious  obfervation  of  them  ;  being  perfuaded  that 
all  days  are  alike  holy  in  the  fight  of  God.     And  altho'  whether 
it  be  not  my  prefent  purpofe  to  make  a  long  digref-hoJy/"^" 
fion  concerning  the  debates  among  Protefiants  about 
the  firft  day  of  the  "d/eeky  commonly  called  the  Lord's 
day^  yet  forafmuch  as  it  comes  fitly  in  here,  I  fliall 
briefly  fignify  our  fenfe  thereof. 

§.  IV.  We,  not  feeing  any  ground  in  fcripture  Qf  ti,»  f;,g_ 
for  it,   cannot  be  fo  fuperltitious  as  to  believe,  that<iay  of  the 
either  the  Jtwiflj  Jahbath  now  continues,  or  that  the  ^oniy  raiTe'd 
firft  day  of  the  week  is  the  anti-type  thereof,  or  the'!^'=  ^^^^'^ 
true  Chriftian  fahbalh  \    which  with    Gz/i^/>z  we  be-    '' 
lieve  to  have  a  -moYe  fpiritual  fenfe :    and  therefore 
we  know  no  moral    obligation  by  the  fourth   co;n- 
jnandy  or  elfewhere,     to  keep  the   jirft  day   cf  the 
week  more  than  any  other,   or  any  holinefs  inherent 
in  it.     But  firft,  foraimuch  as  it  is  ueceiTary  that; 


5^9  PROPOSITION    XL 

there  be  fome  time  fet  apart  for  the  faints  to  meet 
together  to  wait  upon  God  ;  and  that  fqcondly,  it  is 
fit  at  fome  times  they  be  freed  from  their  other  out- 
\varcl  affairs  ;  and  that  thirdly,  reafon  and  equity 
doth  allow  that  fervants  and  beads  have  fome  time 
allowed  thera  to  be  eafed  from  their  continual  la- 
bour ;  and  that  fourthly,  it  appears,  that  the  apo- 
flles  and  primitive  Chriflians  did  ufe  the /irjl  day  of 
the  week  for  thefe  purpofes  ;  we  find  ourfelves  fuf- 
ficiently  moved  for  thefe  caiifes  to  do  fo  alio,  with- 
out fuperftitioufly  ftraining  the  fcriptures  for  ano- 
ther reafon  :  which,  that  it  is  not  to  be  there  found, 
many  Trotejlants,  yea,  Cahin  himfelf,  upon  the 
fourth  command,  hath  abundantly  evinced.  And  tho' 
we  therefore  meet,  and  abflain  from  working  upon 
this  day,  yet  doth  not  that  hinder  us  from  having 
meetings  alfo  for  worjhip  at  other  times, 

§.  V.  Thirdly;  Thp' according  to  the  knowledge 
pf  God,  revealed  unto  us  by  the  Spirit,  thro'  that 
more  fidl  dlfpenjatian  of  light  which  we  believe  the 
Lord  hath  brought  about  in  this  day,  we  judge  it  our 
duty  to  hold  forth  that  pure  and  fpiritual  worfhip 
which  is  acceptable  to  God,  and  anfwerable  to  the 
teftimony  of  Chrift  and  his  ap-oftles,  and  likewife 
to  teftify  againfl  and  deny  not  only  manifefl  fuper- 
flition  and  idolatry,  but  alfo  all  formal  will-wor- 
fiiip,  which  flands  not  in  the  power  of  God  ;  yet,  I 
fay,  we  dp  not  deny  the  whole  M^orfliip  of  all  thofe 
that  have  borne  the  narjje  of  Chviftiam  even  in  the 
apoftafy,  as  if  God  had  never  heard  their  prayers, 
nor  accepted  any  pf  them  :  God  forbid  we  fhould 
be  fo  void  of  charity  !  The  latter  part  of  the  propo- 
lition  fhcweth  the  contrary.  And  as  we  could  not 
be  fp  abfiird  on  the  pne  hand  to  conclude,  becaufe 
of  the  errors  and  darknefs  that  many  were  covered 
and  furrounded  with  in  Babylon,  that  none  of  their 
prayers  were  heard  or  accepted  of  God,  fo  will  wc 
not  be  fo  unwary  on  the  other,  as  to  conclude,  that 
becaufe   God  heard  and  pitied  them,  fo  vye  ough^ 


0/ Worship.  351 


to  continue  in  thefe  errors  and  darknefs,   and   not 
come  out  of  Babylon,  when  it  is  by  God  difcovered 
unto  us.     The  FopiJJj  majs  and  vefpers  I  do  beheve  The  Popifh 
to  be,  as  to  the  matter  of  them,  abominable  idolatry '^^^^^''^^ 
■a.nd  fi: per^ it io /I,  and  fo  alio  beheve  the   Protejiants  ; 
yet  will  neither  /  or  they  afHrm,  that  in  the  darknefs 
o?  Pcpery  no  upright-hearted  men,  though  zealous 
in  thefe  abomhiations,  have  been  heard  of  God,  or 
accepted  of  him:  Who  can  deny,  but  that  both  ^d-r-  Bernard  and 
iiai'd  and   Bonaventure ^    I'aulerus,   Tho/nas  a  Kempis,  TaX7i"s'."Tho 
and  divers  others  have  both  known  and  tafled  of  the  a  Kempis.  have 
love  of  God,  and  felt  the  power  and  virtue  o-f  God's  loveorcod! 
Spirit  working  with  them  for  their  falvation  ?   And 
yet  ought  we  not  to  forfake  and  deny  thofe  fuper- 
flitions  which  they  were  found  in  ?  The  CahiniJJical 
Prejbyterians  do  much  upbraid  (and  I  fay  not  with- 
out reafon)  the  formality  and  deadnefs  of  the  EpiJ-  TiiehiHnops 
cQpalian    and   Lutheran    liturgies ;  and  yet,   as  they  """"sy* 
will  not  deny  but  there  have  been  fome  good  men 
among  them,  fo  neither  dare  they  refufe,   but  that 
when   that   good  ftep  w^as  brought  in  by  them,   of 
turning  the  publick  prayers  into  the  vulgar  tongues, 
though  continued  in  a  liturgy^  it  was  acceptable  to 
God,   and  fometfmes  accompanied  with  his  power 
and  prefence  :   yet  v/ill  not  the  Prejbyterians  have 
it  from  thence  concluded,   \h2X.\\iQ  commcn prayers 
fliould  ilill  continue  ;  fo  likewife,  thou.ghwe  ihould 
confefs,    that,  through  the  m.ercy  and  wonderful 
condefcenfion  of  God,  there  have  been  upright  in 
heart,   both  among  PapiJIs  and  Protejiants^  yet  can 
we  not  therefore  approve  of  their  way  in  the  gene- 
ral,  or  not  go  on  to  the  upholding  of  \.\\2Xjpiritual 
worffjip,  which  the  Lord  is  calling  all  to,  and  fo  to 
the  teltifying  againrl:  vvliatfocver  ilands  in  the  way 
of  it. 

^.   VI.  Fourthly;  To  come  then  to  the  Rate  cf  .^    ...     , 
the  conlroverjy,    as  to   vac  public  worjhip,  we  judge  worflupin 
it  the   duty  of  all  to  be  diligent  in  the  afiem.bling  CS*^" 
.pf  thcmfelves  together   (and  what  we  have  been, 


g^i  P  R  O  P  O  S  I  T  I  O  N    XI. 

and  are,  in  this  matter,  our  enemies  in  Great 
Britain,  who  have  ufed  all  means  to  hinder  our 
aflembling  together  to  worfhip  God,  may  bear 
witnefs)  and  when  afTembled,  the  great  work  of 
one  and  all  ought  to  be  to  wait  upon  God  ;  and 
returning  out  of  their  own  thoughts  and  imagi- 
nations, to  feel  the  Lord's  prefence,  and  know  a 
gathering  into  his  name  indeed,  where  he  is  in  the 
midft,  according  to  his  promife.  And'as  every  one 
is  thus  gathered,  and  fo  met  together  inwardly  in 
their  fpirits,  as  well  as  outwardly  in  their  perfons, 
there  the  fecret  power  and  virtue  of  life  is  known  to 
refrefh  the  foul,  and  the  pure  motions  and  breath- 
ings of  God's  Spirit  are  felt  to  arife  ;  from  which, 
as  words  of  declaration,  prayers  or  praifes  arife, 
the  acceptable  worlhip  is  known,  which  edifies  the 
church,  and  is  well-pleafmg  to  God.  And  no 
man  here  limits  the  Spirit  of  God,  nor  bringeth 
forth  his  own  conned  and  gathered  fluff ;  but 
every  one  puts  that  forth  which  the  Lord  puts 
into  their  hearts  :  and  it  is  uttered  forth  not  in 
man's  will  and  wifdom,  but  in  the  evidence  and 
demonjlration  of  the  Spirit,  and  of  power.  Yea, 
though  there  be  not  a  word  fpoken,  yet  is  the  true 
ipiritual  worfhip  performed,  and  the  body  of 
Chrifl  edified  ;  yea,  it  may,  and  hath  often  fallen 
out  among  us,  that  divers  meetings  have  paft  with- 
out one  word  ;  and  yet  our  fouls  have  been  greatly 
edified  and  refrefhed,  and  our  hearts  wonderfully 
overcome  with  the  fecret  fenfe  of  God's  power 
and  Spirit,  which  without  words  hath  been  mi- 
niftered  from  one  velTel  to  another.  This  is  in- 
deed ftrange  and  incredible  to  the  mere  natural 
and  carnally-minded  man,  who  will  be  apt  to 
judge  all  time  iofl  where  there  is  not  fomething 
fpoken  that  is  obvious  to  the  outward  fenfcs  ;  and 
therefore  I  fhall  infift  a  little  upon  this  fubje<ft, 
as  one  that  can  fpeak  from  a  certain  experience, 
and  not  by  mere  hearfay,  of  this  wonderful  and 


Of  Worship,  355 

glorious  dif]3enration  ;  which  hath  fo  much  the 
more  of  the  wifdom  and  glory  of  God  in  it,  as 
it  is  contrary  to  the  nature  of  man's  fpirit,  will, 
and  wifdom. 

§.  VII.  As  there  can  be  nothing  more  oppofite  The fiient  wait, 
to  the  natural  will  and  wifdom  of  man  than  this  jJg^"P°^  ^'''^ 
Jllent  "joaiihig  upon  God,  fo  neither  can  it  be  obtain- 
ed, nor  rightly  comprehended  by  man,  but  as  he 
laycth  down  his  own  wifdom  and  will,  fo  as  to 
be  content  to  be  throughly  fubjeft  to  God.  And 
therefore  it  was  not  preached,  nor  can  be  fo  prac- 
tifed,  but  by  fuch  as  find  no  outward  ceremony, 
no  obfervations,  no  words,  yea,  not  the  beil 
and  purefl  words,  even  the  words  of  fcripture, 
able  to  fatisfy  their  weary  and  afflicted  fouls  :  be- 
caufe  where  all  thefe  may  be,  the  life,  power, 
and  virtue,  which  make  fuch  things  efFeftual,  may 
be  wanting.  Such,  I  fay,  were  neceffitated  to  ceaic 
from  all  externals,  and  to  be  filent  before  the 
Lord  ;  and  being  dire(rted  to  that  inward  prin- 
ciple of  life  and  light  in  themfelves,  as  the  mofl 
excellent  teacher,  which  can  never  be  removed  into  jj-g  ^^x.  20 
a  corner ,  came  thereby  to  be  taught  to  wait  upon 
God  in  the  meafure  of  lije  and  grace  received 
from  him,  and  to  ccafe  from  their  own  forward 
words  and  a<ftions,  in  the  natural  willing  and 
coniprehenfion,  and  feel  after  this  inv/ard  feed 
of  life  ;  that,  as  it  moveth,  they  may  move  with 
it,  and  be  ad:uated  by  its  power,  and  influenced, 
whether  to  pray,  preach  or  fmg.  And  fo  from 
this  principle  of  man's  being  filent,  and  not  aid- 
ing in  the  things  of  God  of  himfclf,  until  thus 
aftuated  by  God'j  light  3.nd  grace  i?:  the  heart ,  did 
naturally  fpring  that  manner  of  fitting  filent  to- 
gether, and  waiting  together  upon  the  Lord- 
For  many  thus  principled,  meeting  together  in 
the  pure  fear  of  the  Lord,  did  not  apply  them- 
felves prefcntly  to  Ipeak,  pray,  or  fmg,  ^c.  be- 
ing afraid  to  be  found  acting  forwardly  in  their 


354  PROPOSITION      XL 

own  wills,  but  each  made   it  their  work  to  retire 
inwardly  to  the  meafure   of    grace  in  themlclves, 
not  being  only  lilent  as  to  words,    but  even   ab- 
ftaining  from   all  their  own  thoughts,     imagina- 
tions  and   defires ;    fo  watching  in  a  holy  depen- 
dence upon  the  Lord,     and  meeting  together   not 
only  outwardly  in  one  place,    but  thus   inwardly 
What  it  is        in  o,-:s^  Spirit^  and   in  one   name  of  Jefus,     which  is 
name^of  Tof!!s^  ^^^  power  and  virtue,  they  come   thereby  to  en- 
joy and  feel  the  arifmgs  of  this  life>    which,   as  it 
prevails  in  each  particular,   becomes  as  a  flood   of 
refreshment,   and  overfpreads  the  whole  meeting  : 
for  man,     and    man's    part    and   wifdom,      being 
denied    and   chained    down   in   every    individual, 
and  God  exalted,    and  his   grace  in  dominion  in 
the   heart,    thus  his  name  comes  to  be   cne  in  all, 
and  his  glory   breaks   forth,  and   covers    allj     and 
there  is  fuch  a  holy  awe  and  reverence  upon  every 
£bul,  that  if  the  natural  part  fhould  arife  in  any, 
or   the  wife  part,    or  what  is   not  one   with   the 
life,   it  would  prefently    be   chained   down,     and 
judged    out.       And  when    any    are,    through    the 
breaking  forth  of  this  power,   conftrained  to  utter 
a  fentence  of  exhortation  or  praife,   or  to  breathe 
to  the  Lord    in  prayer,    then  all  are   fenfible   of 
Prov.xxvii.  19.  it ;    for  the  fame  life  in  them  anfwers   to   it,  as  in 
water  face  anfivereth   to  face.     This    is  that  divine 
and  fpi ritual    worjhip^    which   the   world   neither 
knoweth   nor   underflandeth,    which   the  vulture^^ 
of  fikat^"      eye  fecth  not  into.     Yet  many  and  great  are  the 
meetings.         advantages  which  my  foul,  with  many  others,  hath 
tailed  of  hereby,    and  which  would  be   found  of 
all  fuch  as  would  ferioufly  apply  themfelves  hereun- 
to ;   for,  when  people  are  gathered  thus  together, 
not  merely  to  hear  men,   nor  depend   upon  them, 
ifa.  X.  20.      but   all  are  inwardly   taught  to  flay  their  minds  upon 
a  x.vvi.  3.      ^^^^  Lord,  and  zvait  for  his  appearance  in  their  hearts  ; 
thereby   the   forward  working  of    the     fpirit     of 
'  man   is  flayed    and  hindered  from  mixing  itfelf 


Of  WoRS'HiP.  ^3'j'' 

with  the  worfhip  of  God  ;  and  the  form  of  this 
worfliip  is  fo  naked  and  void  of  all  outward  and 
worldly  fplendor,  that  all  occafioh  for  man's  w"i{~ 
dom  to  be  exercifed  in  that  fuperflition  and  ido- 
latry hath  no  lodging  here  ;  and  fo  there  being 
alfo  an  inward  qiiietnefs  and  retirednefs  of  mind, 
the  ljuitnejs  of  God  arifeth  in  the  htfart,  and  the 
light  of  Chrift  (liineth,  whereby  the  foul  cometti 
to  fee  its  own  condition.  And  thei-e  being  many 
joined  together  in  the  fame  work,  there  is  an 
inward  travail  and  wreftlilig  ;  and  alfo,  jis  the 
meafure  of  grace  is  abode  in,  an  overcoming  of 
the  power  and  fpirit  of  darknefs  ;  and  thus  we  are 
often  greatly  llrengthened  and  renewed  in  the 
fpirits  of  our  minds,  without  a  v/ord,  and  we 
enjoy  and  polFefs  the  holy  fellow jhip  and  irc;?^;^//- Eph;  iv.  j^ 
liion  of  the  body  and  blood  of  Chrijl,  by  which 
our  inward  man  is  nourillied  and  fed  ;  which 
makes  us  not  to  dote  upon  outward  water, 
and  bread  and  wine,  in  our  fpiritual  things. 
Now  as  many,  thus  gathered  together,  grow  up 
in  the  ftrength,  power,  and  virtue  of  truth, 
and  as  truth  comes  thus  to  have  victory  and 
dominion  in  their  fouls,  then  they  receive  an 
utterance,  and  fpeak  fteadily  to  the  edification  3  5.-^^^^ 
of  their  brethren,  and  the  pure  life  hath  a  free  edihcntiou* 
pafiage  through  them,  and  what  is  thus  Ipoken 
edifieth  the  body  indeed.  Such  is  the  evident  cer- 
tainty of  that  divine  ftrength  tliat  is  communi- 
cated by  thus  meeting  together,  and  waiting  in 
filence  upon  God,  that  fonietimes  when  one  hatli 
come  in  that  hath  been  unwatchful.  and  wan- 
dering in  his  mind,  or  fuddcnly  out  of  tiie  Imrry 
of  outward  bulinefs,  and  fo  not  inwardly  gathered, 
with  the  relt,  fo  foon  as  he  retires  himfelf  inward- 
ly, this  power  being  in  a  good  meafure  raifed  in 
the  whole  meeting,  will  fuddenly  lay  hold  upon 
his  fpirit,  and  w^ondcrfully  help  to  raile  up  the 
good  in  him,  and  beget  him  into  the  Icnfe  of  the 

Zz 


3^^ 


PROPOSITION     XI. 


btic  For  anoiher 
in  filoiU  meet- 


fame  power,  to  the  melting  and  warming  of  liis 
heart  ;  even  as  the  warmth  would  take  hold  upon 
a  man  that  is  cold  coming  into  a  ftove,  or  as  a 
flame  will  lay  hold  upon  fome  little  combuflible 
matter  being  near  unto  it.  Yea,  if  it  fall  out  that 
feveral  met  together  be  ftraying  in  their  minds, 
though  inwardly  filent,  and  fo  wandering  from  the 
meafure  of  grace  in  themfelves  (which  through  the 
working  of  the  enemy,  and  negligence  of  fome, 
may  fall  out)  if  either  one  come  in,  or  may  be  in, 
who  is  watchful,  and  in  whom  the  life  is  raifed  in 
a  great  meafure,  as  that  one  keeps  his  place,  he 
will  feel  a  fecret  travail  for  the  reft  in  a  fympa- 
thy  with  the  Jeed  which  is  oppreifed  in  the  other, 
and  kept  from  arifmg  by  their  thoughts  and  wan- 
A  ferret  travail  dcriugs  J  aud  as  facli  a  faithful  one  waits  in  the 
light,  and  keeps  in  this  divine  worky  God  often- 
times anfwers  the  fecret  travail  and  breathings  of 
his  own  feed  through  fuch  a  one,  fo  that  the  reft 
will  find  themfelves  fecretly  fmitten  without  words, 
and  that  one  v.^ill  be  as  a  midwife  through  the  fe- 
cret travails  of  his  foul  to  bring  forth  the  life  in 
them,  j'jft  as  a  little  water  thrown  into  a  pump 
brings  up  the  reft,  whereby  life  will  come  to  be 
raifed  in  all,  and  the  vain  imaginations  brought 
down  ;  and  fuch  a  one  is  felt  by  the  reft  to  mini- 
fter  life  unto  them  without  words.  Yea,  fome- 
times,  when  there  is  not  a  word  in  the  meeting, 
but  all  are  iilently  waiting,  if  one  come  in  that  is 
rude  and  wicked,  and  in  whom  the  power  of  dark- 
nefs  prevaileth  much,  perhaps  with  an  intention 
to  mock  or  do  mifchief,  if  the  whole  meeting  be 
gathered  into  the  Ufe^  and  it  be  raifed  in  a  good 
meafure,  it  will  ftrike  terror  into  fuch  an  one, , 
and  he  will  feel  himfelf  unable  to  refift  ;  but  by 
the  fecret  ftrength  and  virtue  thereof,  the  power 
of  darknefs  in  him  will  be  chained  down  :  and  if 
the  day  of  his  vifitation  be  not  expired,  it  will 
reach  to  the  meafure  of  grace  in  him,  and  raife  it 


The  mocker 
ftruck  with 
terror  when 
Vio  word  is 
Spoken. 


Of  Wo  R  s }  1 1  p .  3_f  7 

up  tt>  the  redeeming  of  his  foul.  And  this  we 
often  bear  witnefs  of,  lb  that  we  have  had  fre- 
quent occafion  in  this  refj^ecl,  fincc  God  hath  ga- 
thered us  to  be  a  people,  to  renew  this  old  faying 
of  many,  Is  Saul  aljo  ajnong  the  pro-phets?  For  not  i  sam.  x.  12- 
a  few  have  come  to  be  convinced  of  the  truth  af- 
ter this  manner,  of  which  I  myfelf,  in  part,  am 
a  true  witnefs,  who  not  by  ftrengtii  of  argu- 
ments, or  by  a  particular  difquifition  of  each  doc- 
trine, and  convincement  of  my  underftanding 
thereby,  came  to  receive  and  bear  witnefs  of  the 
truth,  but  by  being  fecretly  reached  by  this 
IJfe  ;  for  when  I  came  into  xhc  filent  ajfemhlies  ofxhetru* 
God's  people,  I  felt  a  Jecrei  power  among  them,  J^gn?"^"" 
which  touched  my  heart,  and  as  I  gave  way  unto 
it,  I  found  the  evil  weakening  in  me,  and  the  good 
raifed  up,  and  fo  I  became  thus  knit  and  united 
unto  them,  hungering  more  and  more  after  the 
increafe  of  this  power  and  life,  whereby  I  might 
feel  myfelf  perfeAly  redeemed.  And  indeed  this 
is  the  farefl  way  to  become  a  Chrifiian,  to  whom 
afterwards  the  knowledge  and  underftanding  of 
principles  will  not  be  wanting,  but  will  grow  up 
fo  much  as  is  needful,  as  the  natural  fruit  of 
this  good  root,  and  fach  a  knowledge  will  not 
be  barren  nor  unfruitful.  After  this  manner  we 
defire  therefore  all  that  come  among  us  to  be  pro- 
felyted,  knowing  that  though  thoufands  fliould  be 
convinced  in  their  underftandings  of  all  the  truths 
we  maintain,  yet  if  they  were  not  fenfible  of  this 
inward  life,  and  their  fouls  not  changed  from  un- 
righteoufnefs  to  righteoulhefs,  they  could  add 
nothing  to  us.  For  this  is  that  cemeyit  where- 
by we  are  joined  as  to  the  Lord^  fo  to  one  an- i  Cor.  vi.  17, 
other,  and  without  tins  none  can  worfliip  with  us.  ^;!![;t|,'^y['5 
Yea,  if  fuch  fliould  come  among  us,  and  from  that  neis  doih 
underltanding  and  convincement  they  have  of  thelh^Loid. 
truth,  fpeak  ever  fo  true  things,  and  utter  them 
forth  with  ever  fo  much   excellency  of  fpeech,  if 


358  P  R  O  P  P  S  I  T  I  O  N     XI. 

this  life  wQ'ce  wanting,  it  would  not  edify  us  at 
all,  but  be  ^s,  founding  brafs,  or  a  tinkling  cymbal, 
I  Cor.  xiii.  i. 
Our  work  and  g  .  ViH.  QuF  ivovk  tlicn  and  wcrfjip  is,  when  we 
meediii's."  °^^  meet  together,  for  every  one  to  watch  and  wait  upon 
God  in  thcmfelves,  and  to  be  gathered  from  all  vifi- 
bles  thereunto.  And  as  every  one  is  thus  ftated, 
they  come  to  find  the  good  arife  over  the  evil,  and 
the  pure  over  the  impi.re,  in  which  God  reveals 
himfelf,  and  drawcthhear  to  every  individual,  and 
Jlo  he  is  in  the  midfl  in  the  general,  whereby  each 
not  only  partakes  of  the  particular  refrefliment  and 
Itrength  which  comes  from  the  good  in  himfelf, 
but  is  a  fharer  in  tlie  whole  body,  as  being  a  liv- 
ing member  of  the  body,  haviijg  a  joint  fellow- 
fhip  and  communion  with  all.  And  as  this  wor- 
ihip  is  ftedfaftly  preached  and  kept  to,  it  become^ 
ealy,  though  it  be  very  hard  at  fii-ft  to  the  natural 
man,  whofe  roving  imaginations  and  funning 
worldly  dcfires  are  not  fo  eafily  brought  to  filence. 
And  therefore  the  Lord  pftentimes,  when  any 
turn  toward  him,  and  have  true  defires  thus  to 
wait  upon  him,  and  find  great  difficulty  through 
the  unllayednefs  of  their  minds,  doth  in  condefcen- 
lion  and  compafiion  caulb  his  power  to  break  forth 
in  a  more  ftrong  and  powerful  manner.  x\nd  wlieq 
the  rnind  finks  down,  and  waits  for  the  appearance 
of  life,  and  that  the  power  of  darknefs  in  the 
foul  wreflles  and  works  againft  it,  then  the  good 
feed,  as  it  arifeth,  will  be  found  to  work  as  phy- 
fick  in  the  foul,  efpecially  if  fuch  a  weak  one  be 
in  the  alTembiy  of  divers  others  in  whom  the  life 
is  arifen  in  greater  dominion,  and  through  the 
contrary  workings  of  the  power  of  darknefs  there 
will  be  found  an  inward  llriving  in  the  foul  as 
E'anand  jncob  really  in  the  myftcry  as  ever  Efaii  and  Jacob  ftrove 
iiroveinRe-     •      Rebecca's   womb.     And  from  this    inward  tra- 

ceccc  s  wornb,  . 

vail,  while  the  darknefs  fceks  to  obfcure  the   lights 
and  the  light  breaks  through  the  darknefs,  which 


Of  Worship.  ^5-9 

it  always  will  do,  if  tlic  foul  gives  not  its  ftrength 
to  the  darkncfs,  there  will  be  fuch  a  painful  travail 
found  in  the  foul,  that  will  even  work  upon  the  out- 
ward man,  fo  that  oftentimes,  througli  the  working 
thereof,  the  body  will  be  greatly  Ihaken,  and  many 
groans,  and  iigh^,  and  tears,  even  as  the  pangs  of 
a  woman  in  travail,  will  lay  hold  upon  it  ;  yea, 
and  this  not  only  as  to  one,  but  when  the  cnem}', 
who  w^hen  the  children  of  God  affemble  together 
is  not  wanting  to  be  prefent,  to  fee  if  he  can  let 
their  comfort,  hath  prevailed  in  any  meafurc  in  a 
whole  meeting,  and  Ifrongly  worketh  againfl  it  by 
fpreading  and  propagating  his  dark  power,  and  by 
drawing  out  the  minds  of  fuch  as  are  met  from  the 
life  in  them,  as  they  come  to  be  fenfible  of  this 
power  of  his  that  works  againfl  them,  and  to 
wreillc  with  it  by  the  armour  of  light,  fometimcs 
the  power  of  God  will  break  forth  into  a  whole 
meeting,  and  there  will  be  fuch  an  inv/ard  travail.  The  travail 
while  each  is  feeking  to  overcome  the  evil  in  them-  "^.'^j;"^^  ^"'^ 

o  ^    a  vittonous 

Iclves,  thatby  thelirong  contrary  workings  of  tiiefe  fong- 
pppofite  powers,  like  the  going  of  two  contrar}'- 
tides,  every  individual  will  be  ilrongly  cxcrcifcd 
as  in  a  day  of  battle,  and  thereby  trembling  and  a 
motion  of  body  will  be  upon  molt,  if  not  upon  all, 
which,  as  the  power  of  truth  prevails,  will  from 
pangs  and  groans  end  Vv^ith  a  fivcetfoinid  of  thankf- 
zivi'i^   and   praife.       x\nd  from    this   the   name  oi  ^,  r 

o^        "  ■*-_.•'  „  1  he  name  or 

^hikers  i.e.  Tremblers,  was  firfl:  reproaclifully  caft  Qi^'kers 
upon  us  ;  which  though  it  be  none  of  our  chooling,  Ipr^n"  '^ 
yet  in  this  refped:  we  are  not  afhamed  of  it,  but 
have  rat  her  reafon  to  rejoice  therefore,  even  that  we 
arc  fenfible  of  this  power  that  hath  oftentimes  laid 
hold  of  our  adveriaries,  and  made  them  yield  unto 
us,  and  join  with  us,  and  confels  to  the  truth,  be- 
fore they  had  any  dillinft  or  difcurlive  knowledge 
of  our  do5lrines,  fo  that  fomctimes  many  at  one 
meeting  have  been  thus  convinced;  and  this  power 
vj'oukl  fometimiCs  alfo    reach  to  and  wonderfully 


36o 


P  Fc  O  P  O  S  I  T  I  O  N    XL 


Yet  filence  is 
no  law,   Dut 
xvords  may 
follow. 


No  abfolute 
necefllty  f  r 
vords,  tho' 
from  the  life 
at  times. 


work  even  in  little  children,  to  the  admiration  and 
aflonifhment  of  many. 

§.  IX.  Many  are  the  blefied  experiences  which  1 
could  relate  oi  this  file  nee  and  manner  of  worjln^p  ;  yet 
I  do  not  fo  much  commend  and  fpeak  ofjilence  as  if 
v/e  had  bound  ourfelves  by  any  law  to  exclude  ^r^j- 
i?ig  OY  preaching,  or  tied  ourfelves  thereunto,  not  at 
all :  for  as  our  worjhip  confifteth  not  in  words ^  fo  nei- 
ther in  filence,  as  filence  ;  but  in  an  holy  dependence  oj 
the  mind  upon  God :  from  which  dependence  y//(?;?<:(? 
necelfarily  follows  in  the  firft  place,  until -zcor^x  can 
be  brought  forth,  which  are  from  God's  Spirit.  And 
God  is  not  wanting  to  move  in  his  children  to  bring 
forth  words  of  exhortation  or  prayer,  when  it  is 
needful ;  fo  that  of  the  many  gatherings  and  meet- 
ings of  fuch  as  are  convinced  of  the  truth,  there  is 
fcarce  any  in  whom  God  raifetli  not  up  fome  or 
other  to  minifler  to  his  brethren  ;  and  there  arc 
few  meetings  that  are  altogethcryz/d";?/.  For  when 
many  are  met  together  in  this  one  life  and  name, 
it  doth  moft  naturally  and  frequently  excjte  them 
to  pray  to  2XiApraife  God,  and  ftir  up  one  another 
by  mutual  exhortation  and  inflruftions  ;  yet  we 
judge  it  needful  there  be  in  the  lirll  place  fome  time 
offlence;  during  which  every  one  inay  be  gathered 
inward  to  the  word  and  gift  of  grace,  from  which 
he  that  minillereth  may  receive  flrength  to  bring 
forth  what  he  miniftereth  :  and  that  they  that  hear 
may  have  a  fenfe  to  difcern  betwixt  the  precious  and 
the  vile,  and  not  to  hurry  into  the  exercife  of  thefe 
things  fo  foon  as  the  heli  rings,  as  other  Chrijlians 
do.  Yea,  and  we  doubt  not,  but  afluredly  know, 
that  the  meeting  may  be  good  and  refrefiiful,  tho' 
from  the  fitting  down  to  the  riling  up  thereof  there 
hath  not  been  a  word  as  outwardly  fpoken,  and  yet 
life  may  have  been  known  to  abound  in  each  par- 
ticular, and  an  inward  growing  up  therein  and 
therebv,  yea  fo  as  words  might  have  been  fpoken 
acceptably,  and  from  the  life  :  yet  there  bein^na 


0/ Worship,  361 

ftLlolute  necelTity  laid  upon  any  fo  to  do,  all  might 
have  chofen  rather  quietly  ^.ndfilently  to  pofTefs  and 
enjoy  the  Lord  in  thcmfelvcs,  which  is  very  fweet 
and  comfortable  to  the  foul  that  hath  thus  learned 
to  be  gathered  out  of  all  its  own  thoughts  and 
workings,  to  feel  the  Lord  to  bring  forth  both  the 
will  and  the  deed,  w^hich  many  can  declare  by  a 
bleffed  experience:  though  indeed  it  cannot  but  be 
hard  for  the  natural  man  to  receive  or  believe  this 
doSirine^  and  therefore  it  muft  beratherby  a  fenfible 
experience,  and  by  coming  to  make  proof  of  it, 
than  by  arguments,  that  fuch  can  be  convinced  of 
this  thing,  feeing  it  is  not  enough  to  believe  it, 
if  they  come  not  aJfo  to  enjoy  zxiApqffefs  it  ;  yet  in 
condefcenfion  to,  and  for  the  fake  of,  fuch  as  may 
be  the  more  willing  to  apply  themfelves  to  the  prac- 
tice and  experience  hereof,  if  they  found  their 
underflandings  convinced  of  it,  and  that  it  is  found- 
ed upon  Icripture  and  reafon,  I  find  a  freedom  of 
mind  to  add  fome  few  confiderations  of  this  kind, 
for  the  confirmation  hereof,  befides  what  is  before 
mentioned  of  our  experience. 

§ .  X.  That  to  wait  upon  God,   and  to  watch  be-  To  wait  and 
fore  him,  is  a  dutv  incumbent  upon  all,  I  fuppofe  "^^^S^  j""", 

.,,    ,  ^,      ,  ,   .         ,r'     .  ^  manded  m  the 

none  will  deny  ;  and  that  this  alio  is  a  part  of  wcr-  icHpiure. 
(hip  will  not  be  called  in  queilion,  fmce  there  is 
fcarce  any  other  fo  frequently  commanded  in  the 
holy  fcriptures,  as  may  appear  from  PJalm  xxvii. 
14.  and  xxxvii.  7,  34.  Frov.  xx.  22.  IJai.  xxx.  18. 
Hofea  xii.  6.  Zech.  iii.  8.  Mat.  xxiv.  42.  andxxv.  13. 
andxxvi.  41.  Mark  xiii.  33,  35,  37.  Luke  xxi.  36. 
/l^s  i.  4.  and  xx.  31.1  Cor.  xvi.  13.  Col.  iv.  2. 
1  T^hejf.  V.  6.  2  Tim,  iv.  5.  1  Pet.  iv.  7.  Alfo  this 
duty  is  often  recommended  with  very  great  and 
precious  promiles,  as  PJalm  xxv.  3.  and  xxxvii.  9. 
.md  Ixix.  6.  Ifai.  xlii.  23.  Lam.  iii.  25,  26.  They 
that  wait  upon  the  Lord  JJj all  ren^ua  their  Jh'ength^ 
^ii.  I/a.  xl.  31.  Now  how  is  this  waiting  upon  God, 
yr  zvatihing  before  hiniy  but  by  this  flence  oIl  which 


362  PROPOSITION  xr. 

v/e  have  fpoken  ?  Which  as  it  is  in  itfelf  2. great  and 
principal  duty,  fo  it  necefTarily  in  order  both  of  7/^- 
inre  and  time  precedeth  all  other.  But  that  it  may- 
be the  better  and  more  perfeftly  underftood,  as  it  is 
not  only  an  outzvard filence  of  the  body,  but  an  in- 
ward fUencs  of  the  mind  from  all  its  own  imagina- 
tions and  felf-cogitations,  let  it  be  confidered  ac- 
cording to  truth,  and  to  the  principles  and  d»5lrines 
heretofore  affirmed  and  proved,  that  man  is  to  be 
confidered  in  a  twofold  refped:,  to  wit,  in  his  natural, 
mirege7:erate,  and  fallen  fiate,  and  in  \\Vi,  Jpiritual  and 
renewed  condition  ;  from  whence  arifeth  that  diftinc- 
tion  of  the  natural  ^Y\djp!ritual  man  fo  much  uled 
by  the  apoftle,  and  heretofore  fpoken  of.  Alfo 
thefe  two  births  of  the  mind  proceed  from  the  two 
Jeeds  in  man  refpetTiively,  to  v/it,  the  good  feed  and 
the  evil ;  and  from  the  evil  feed  doth  not  only  pro- 
ceed all  manner  of  grofs  and  abominable  wicked- 
nefs  and  profanity,  but  alfo  hypocrify,  and  thofe 
Whence  wick- ^y/^^^^Y/^^j- which  thc  fcHpture  cdXls  fpi ritual,  be- 
that  ai'e  i^i-  caufe  it  is  theferpent  working  in  and  by  the  natural 
lituai.  Tnd.n  in  things  that  avefpiritual,  which  having  a 

fiiev/  and  appearance  of  good,  are  fomuch  the  more 
hurtful  and  dangerous,  as  it  is  Satan  transformed  and 
transforming  bimjelf  into  an  angel  of  light  ;  and 
therefore  doth  the  fcripture  fo  preffingly  and  fre- 
quently, as  we  have  heretofore  had  occafion  to  ob- 
ferve,  fhut  out  and  exclude  the  natural  man  from 
meddling  with  the  things  of  God,  denying  his  endea- 
vours therein,  tho'  adied  and  performed  by  the  moih 
eminent  of  his  parts,  as  of  wifdom  and  utterance. 

Alfo  Xhhfpiritual  wickednefs  is  of  two  forts,  tho' 
both  one  in  kind,  as  proceeding  from  one  root, 
yet  differing  in  their  degrees,  and  in  the  fubjet^s 
alfo  fometimes.  The  one  is,  when  as  the  natural 
man,  meddling  with  and  working  in  the  things  of 
religion,  doth  from  his  own  conceptions  and  divina- 
tions affirm  or  propofe  wrong  and  erroneous  no- 
tions  and    opinions  of   God  and  things  fpiritual/ 


1 


Of  Worship.  365 

and  invent  fuperftitions,  ceremonies,  obfervations,  From  whence 
and  rites  in  worflilp,  from  whence  have  fprmig;  all  a'l  heiefits  did 
the  herelies  and  iuperfhitions  that  are  among  Cbrif- 
tiaiis.  The  other  is,  when  as  the  natm^alman,  from 
a  mere  conviiStion  of  his  iinderftanding,  doth  in  the 
forwai'dnefs  of  his  own  will,  and  by  his  own  natural 
flrength,  without  the  influence  and  leading  of  God's 
Spirit,  go  about  either  in  his  underilanding  to  ima- 
gine, conceive,  or  think  of  the  things  of  God,  or 
actually  to  perform  them  by  preaching  or  praying. 
The  firft  is  a  miifrng  both  in  matter  and  form  ;  Tme  chriftia- 
the  fecond  is  a  retaining  of  the  form  without  the  life  ""^>'  ""ra^"^"" 
and  fubftance  of  Chnjiianity  ;  becaufe  the  Chrijlian 
I'eligion  confifleth  not  in  a  mere  belief  of  true  doc- 
trines, or  a  mere  performance  of  aBs  good  in  them- 
felves,  or  elfe  the  bare  letter  of  the  fcripture,  tho' 
Ipoken  by  a  drunkard,  or  a  devil,  might  be  faid  to 
hefpirit  and  life^  which  I  judge  none  will  be  fo  ab- 
furd  as  to  affirm  ;  and  alfo  it  would  follow,  that 
where  the  form  of  godlinefs  is,  there  the  power  is 
alfo,  which  is  contrary  to  the  exprefs  words  of  the 
apoltle.  For  the  form  of  godlinefs  cannot  be  faid 
to  be,  where  either  the  notions  and  opinions  belie v-^ 
ed  are  erroneous  and  ungodly,  or  the  acTis  performed 
evil  and  wicked  ;  for  then  it  would  be  the  fornl 
of  ungodlinefs,  and  not  of  godlinefs  :  but  of  this 
more  hereafter,  when  we  fhallfpeak  particularly  of 
preaching  and  praying.  Now  though  this  lall:  be  i^ot 
io  bad  as  the  former,  yet  it  hath  made  way  for  it-'; 
for  men  having  firfl  departed  from  the  life  and  fub- 
ftance of  true  religion  and  zvorjljif,  to  wit,  from  the 
inward  power  and  virtue  of  the  Spirit,  fo  as  therein 
to  aft,  and  thereby  to  have  all  their  aftions  eniiven- 
ed,  have  only  retained  the  form  and  fliew,  to  wit, 
the  true  words  and  appearance  ;  and  fo  aiSling  in 
their  own  natural  and  unrenewed  wills  in  this  form, 
the  form  could  not  but  quickly  decay,  and  be  vi- 
tiated. For  the  working  and  aftiveipirit  of  a  man 
could  not   contain  itfelf  within  the  iimplicity  and 

3  A 


64 


PROPOSITION     XI. 


Idolatry  does 
liug  its  own 
coiiceivinsrs. 


plahlncfs  of  truth,  but  giving  way  to  his  own  nume- 
rous inventions  and  imaginations,  began  to  vary  in 
the  form,  and  adapt  it  to  his  own  inventions,  until 
by  degrees  the  form  of  godlinefs  for  tiie  mod  pait 
came  to  be  loft,  as  well  as  the  power.  For  this  kind 
oi'  idolatry,  whereby  man  loveth,  idolizeth,  andem- 
bracethhis  own  conceptions, inventions,  andproduft 
of  his  own  brain,  is  fo  incident  unto  him,  and  feated 
in  his  fallen  nature,  that  folong  as  his  natural  fpirit 
is  the  firil  author  and  adlor  of  him,  and  is  that  by 
.  w^hich  he  only  is  guided  and  moved  in  his  worfhip 
towards  God,  fo  as  not  firfl;  to  wait  for  another 
guide  to  dired  him,  he  can  never  perform  the  pure 
fpiritual  worQiip,  nor  bring  forth  any  thing  but  the 
fruit  of  the  lirft,  fallen,  natural,  and  corrupt  root. 
Wherefore  the  time  appointed  of  God  being  come, 
wherein  by  Jejus  Chriji  he  hath  been  pleafed  to  re- 
Itore  the  true  fpiritual  ivorjhip,  and  the  outward 
form  oi-'juorjjjip,  which  was  appointed  by  God  to  the 
"JewSy  and  whereof  the  manner  and  time  of  its  pcr- 
No  form  of  formance  was  particularly  determined  by  God  him- 
worihip  but      i^if  ]jeing  come  to  an  end,  we  find  that  Jefus  Cbriji, 

the  Spirit  ,  ..  »,  •'' 

prefcnbed  by   the  author   of  the    Cbrijlian  religion^  preicribes  no 

Chrifl..  ft  form  of  ivorjijtp  to  his  children,  under  the  more 

pure    adminiilration   of   the    new  covenanf^y  fave 

*  If  any  objeft  here,  That  the  Lord's  Prayer  is  a  prefcribrd  form 
of  pray  fir,  and  therefore  (i/'Worlhlp  given  by  ChriJI  to  his  children. 

I  anfwer,  Firft,  'This  cannot  be  objetted  by  any  iort  of  Chrijiians 
that  I  know,  becaule  ihere  are  none  who  ufe  not  other  prayers,  or  that 
limit  their  wordiip  to  this.  Secondly,  This  was  commanded  to  the 
dilciples,  while  yet  weak,  before  they  had  received  the  diipenfation  of 
the  gofpel ;  not  that  they  fliould  only  u(e  it  in  praying,  but  (hat  lie 
might  ihew  them  by  one  example  how  that  their  prayers  ought  to  be 
{hort,  and  not  like  the  long  prayers  of  ihe  Pharifees.  And  that  this 
■was  the  ufe  of  it,  appears  by  all  their  prayers,  which  divers  iaints  after- 
wards made  ufe  of,  whereof  ihe  fcripture  makes  mention  ;  for  none 
made  ufe  of  this,  neither  repeated  it,  but  ufed  other  words,  according 
as  the  thing  required,  and  as  the  Spirit  gave  utterance.  1  hirdly,  1  hat 
this  ought  to  be  \o  underftood,  appears  from  Rom.  viii.  26.  of  which 
afterwards  mention  fiiall  be  made  at  greater  length,  where  the  apoHle 
faith,  IVe  know  not  what  wejiiall  pray  for  as  we  ought.,  but  the  Spi- 
rit itfelf  maketh  intercejfion  for  us,  &c.  But  if  this  prayer  had  been 
fuch  a  prefcnbed  form  uf  prayer  to  the  church,  that  had  not  been  true, 
iieiilier  had  they  been  ignorant  what  to  pray  for,  norfliould  they  have 
needed  the  help  of  the  Spirit  to  teach  them. 


Of  Worship.  365" 

that  he  only  tells  them,  That  the  tvcrfhip  wuj  to  he 
performed  is  fpiritual,  and  ///  the  Spirit.  And  it  is 
elpecially  to  be  obferved,  that  in  the  whole  JSiew'TeJ- 
tament  there  is  no  order  nor  command  given  in  this 
thing,  but  to  follow  the  revelation  of  the  Spirit, 
fave  only  that  general  one  of  meeting  together  ;  a  thing 
dearly  owmed  and  diligently  pradliied  by  ns,  as 
fliall  hereafter  more  appear.  True  it  is,  mention  is 
made  of  the  duties  of  praying,  preachings  and  Jinz-  ^"V'  P''"cn, 

1  ,      ^  J  1        in  1J1        1         <.  •       /•     and  fine  in  Spi, 

ing ;  but  what  order  or  method  Ihould  be  kept  in  lo  rit. 
doing,  or  that  prefently  they  fliould  be  fet  about  fo 
foon  as  the  faints  are  gathered,  there  is  not  one  word 
to  be  found  ;  yea,  thele  duties,  as  fliall  afterwards 
be  made  appear,  are  always  annexed  to  the  aiiiftance, 
leadings,  and  motions  of  God's  Spirit.  5jince  then 
man  in  his  natural  ftate  is  thus  excluded  from  act- 
ing or  moving  in  things  fpiritnai,  how  or  what  way 
fliall  he  exercife  this  firll  and  previous  duty  of  zvait-  To  wait  on 
ing  upon  God  but  by  ftlence,  and  by  bringing  that  ul^'pc^formed, 
natural  part  tofdence?  Which  is  no  other  ways  but 
by  abftaining  from  his  own  thoughts  and  imagina- 
tions, and  from  all  the  felf-workino-s  and  motions 
of  his  own  mind,  as  well  in  things  materially  good 
as  evil  ;  that  he  being_/?/^w/,  God  may  [peak  in  him, 
3.nd  the  good  feed  may  a.viie.  This,  tho' hard  to  the 
natural  man,  is  fo  anfwerable  to  reafon,  and  even 
natural  experience  in  other  things,  that  it  cannot  be 
denied.  He  that  cometh  to  learn  of  amaicer,  if  he  a  fimiieof  a 
exped:  to  hear  his  mafter  and  be  inftrucT:ed  by  him,  S'Sl"'^  *"' 
mud  not  continually  be  fpeaking  of  the  matter  to 
be  taught,  and  never  be  quiet,  otherwife  hovv^  fliall 
his  mafler  have  time  to  infl:ru6t  him  ?  Yea,  tiiough 
the  fcholar  were  never  fo  earncfl  to  learnt  he  yt/Vw^, 
yet  would  tlie  mafler  have  reaibn  to  reprove  him, 
as  untoward  and  indocile,  if  he  would  alwavs  be 
meddling  of  himfelf,  and  ftill  fpeaking,  and  not 
wait  in  fdence  patiently  to  hear  his  maf{"Cr  in- 
ftructing  and  teaching  him,  v/ho  ought  not  to 
open  his  mouth  until  by  his   mafter  he  v/ere   coin- 


366  P  R  O  P  O  S  I  T  I  O  N     XI, 


manded   and  allowed  fo   to   do.     So  alfo   if  one 
Of  a  prince      were  about  to  attend    a  p;reat  prince,  he    would 

and  his  fervant.  ,  ,  ,  .  .°  i-i  r- 

be  thought  an  impertinent  and  imprudent  ler- 
vant,  who,  while  he  ought  patiently  and  readily 
to  wait,  that  he  might  anlwer  the  king  when  he 
fpeaks,  and  have  his  eye  upon  him  to  obferve  the 
leafc  motions  and  inclinations  of  his  will,  and  to 
do  accordingly,  v/ould  be  ftill  deafening  him  with 
difcourfe,  though  it  were  in  praifes  of  him  ;  and 
running  to  and  fro,  without  any  particular  and 
immediate  order,  to  do  things  that  perhaps  might 
be  good  in  tliemfelves,  or  might  have  l?een  com- 
manded at  other  times  to  others.  VVould  the 
kings  of  the  earth  accept  of  fuch  fervants  or 
To  wait  in  fervicc  \  Since  then  we  are  commanded  to  wait 
iiencc.  ^^^^^^  Q^^  diligently^   and  in  fo  doing  it  is  promifed 

that  our  Jirengtb  pall  he  renewed,  this  waiting  can- 
not be  performed  but  by  diftlence  or  cejfation  of  the 
natural  part  on  our  fide,  fmce  God  manifefts 
himfelf  not  to  the  outward  man  or  fenfes,  fo 
much  as  to  the  inward,  to  wit,  to  the  foul  and 
fpirit.  If  the  foul  be  ftill  thinking  and  working 
The  thinking  iu  licr  own  v/ill,  and  bufily  exercifed  in  her  own 
buiyfouiex-     iniag;inations,  thoucrh  the  matters  as  in  themfelves 

elude?  the  voice  <="  '  o     . 

of  God.  niay  be  good  concerning  God,  yet  thereby  flie  in- 
capacitates herfelf  from  difcerning  the  /till,  Jmall 
voice  of  the  Spirit,  and  fo  hurts  herfelf  greatly, 
in  that  fhe  neglev.%,  her  chief  bufmefs  of  waiting 
upon  the  Lord :  nothing  lefs  than  if  I  fhould  bufy 
myfelf,  crying  out  and  fpeaking  of  a  bufinefs, 
while  in  the  mean  time  i  negle<5t  to  hear  one 
who  is  quietly  whifpering  into  my  ear,  and  in-i 
forming  me  in  thofe  things  which  are  moft  need- 
ful for  me  to  hear  and  know  concerning  that  bufi- 
nefs. And  fmce  it  is  the  chief  w^ork  of  a  Cbri" 
Jiian  to  know  the  natural  will  in  its  own  proper 
motions  crucified,  that  God  may  both  move  in  the 
acl  and  in  the  will,  the  Lord  chielly  regards  this 
profoand  fubjedipn  and  felf-denial.    For  fome  m?ii 


Of  W0S.SHIP.  367 

pleafe  themfclves  as  much,   and  gratify  their  own 
lenfual  wills  and  humours  in  high  and  curious  Jpe-  Religious  fpc, 
culations  of  religion^   alfefting  a  name  and  reputa- 
tion that  way,   or  becaufe  thofe  things  by  cuftom 
or  otherways   are    become  pleafant  and    habitual 
to  them,  though  not  a  whit  more  regenerated  or 
inwardly  fancliiied   in  their  ipirits,    as   others  gra- Senfuai  recrea- 
tify  their   lufts    in    a^s    of  Jenjuality,   and  there-  ^'°'"* 
fore  both  are   alike  hurtful  to  men,   and  fmful  in 
the   light  of  God^   it   being  nothing  but  the  mere 
fruit  and  efFeiSi:  of  man's   natural   and  unrenewed 
will  and  fpirit.     Yea,    fliould    one,    as   many    no 
doubt  do,   from  a  fenfe  of  fm,   and  fear  of  punifh- 
ment,    feek   to    terrify    themfelves    from   fm,  by 
multiplying  thoughts  of  death,  hell,  and  judgment,  Thousrhtsof 
and  by  prefenting  to  their  imaginations  the  happi-  fo"'e/"oJj^//„' 
nefs   and  joys   of  heaven,   and  alfo  by  multiplying  are fig-icaves.  * 
prayers  and  other  religious  performances,   as  thefe 
things  could  never  deliver  him  from   one   iniqui- 
ty, without  the  fecret  and  inward  power  of  God's 
Spirit  and  grace,   fo  would  they   fignify   no  more 
than  the    jig-leaves  wherewith   Adam   thought  to 
cover  his  nakednejs.      And    feeing  it  is    only   the 
produft    of  man's    own    natural  will,    proceeding 
from  a  felf-Iove,   and  fceking  to  fave  himfelf,  and 
not  arifmg  purely  from   that  divine  feed  of  righie- 
oufnefs  which   is  given   of    God    to   all    for  grace 
and  falvation,   it  is  rcjecled  of  God,   and  no  ways 
acceptable  unto    him  ;  fince  the  natural  man,    as 
natural,  while  he  ftands  in  that  flate,  is,  with   all 
his  arts,  parts,   and    atlings,  reprobated   by  him. 
This  great  duty  then  of  waiting  upon   God,  mud 
needs  be   exercifed   in  man's    denying   felf,  both  denial  of  one's 
inwardly  and   outwardly,  in    a  flill  and  mere   de-  '' 
pendence  upon    God,  in   abfi:ra<Si:ing  from  all  the 
workings,   imagiiiations,   and   fpeculations    of   his 
own  mind,  that  being  emptied  as  it  were  of  him- 
felf,  and  fo  throughly  crucified  to  the  natural  pro- 
ducts thereof,  he  may  be  fit  to  receive  the  Lord, 


368  P  R  O  P  O  S  I  T  I  O  N    XL 

who  will  have  no  co-partner  nor  co-rival  of  his 
glory  and  power.  And  man  being  thus  ftated, 
the  little  feed  of  righteonlhefs  which  God  hath 
planted  in  his  foul,  and  Chrift  hath  parchafed  for 
him,  even  the  meafure  of  grace  and  life,  which 
is  burdened  and  crucified  by  man's  natural  thoughts 
and  imaginations^  receives  a  place  to  arife,  and 
The  holy  birth,  becometh  a  holy  birth  and  geniturc  in  man;  and 
is  that  divine  air  in  and  by  which  man's  foul! 
and  fpirit  comes  to  be  leavened  ;  and  by  wait- 
ing therein  he  comes  to  be  accepted  in  the  fight 
of  God,  to  {land  in  his  prefence,  hear  his  voice, 
and  obferve  the  motions  of  his  holy  Spirit.  And 
fo  man's  place  is  to  wait  in  this  ;  and  as  hereby 
there  are  any  objeds  prefented  to  his  mind  con- 
cerning God,  or  things  relating  to  religion,  his 
foul  may  be  exercifed  in  them  without  hurt,  and 
to  the  great  profit  both  of  himfelf  and  others  ; 
becaufe  thofe  things  have  their  rife  not  from  his 
own  will,  but  from  God's  Spirit  :  and  therefore 
as  in  the  arifmgs  and  movings  of  this  his  mind 
is  ftill  to  be  exercifed  in  tliinking  and  meditating, 
fo  alio  in  the  more  obvious  a6ts  of  preaching  and 
No quakers  are  praying.  And  fo  it  may  hence  appear  we  are 
agamit  a  medi-  ^^^^  agaiuft  meditation,  as  fome  have  fouo-ht  falfely 

tatmg  mind.  .   <=>  '  ,  o  j 

Fromnature's  to  iufcr  from  our  doiftrinc  ;  but  we  are  againft 
errws^nie."  tlie  thoiights  and  imaginations  of  the  natural  man 
in  his  own  will,  from  which  all  errors  and  he- 
refies  concerning  the  Chriflian  religion  in  the 
whole  world  have  proceeded.  But  if  it  pleafe 
God  at  any  time,  when  one  or  more  are  waiting 
upon  him,  not  to  prefent  fuch  objects  as  give 
them  occafion  to  exercife  their  minds  in  thoughts 
and  imaginations,  but  purely  to  keep  them  in  this 
holy  dependence,  and  as  they  perfiil:  therein,  to 
caufe  his  fecret  refrefliment  and  the  pure  in- 
comes of  his  holy  life  to  flow  in  upon  them, 
then  they  have  good  reafon  to  be  content,  becaufe 
by  this,  as  we  knov/  by  good  and  blelfed  expc- 


Of  V\  OR  snip.  369 

rience,  tlie   Ibul   is   more  flrengthened,  renewed, 

and  confirmed    in   the   love    of    God,  and  armed  "^''^^  ^'"[  '■^- 

■\r  \   '      newcd,  by 

againlt  the  power  of  Im,  than  any  way  elle  ;  this  ^^,hat?Theho- 
being  a  forc-taiie  of  tliat  real  and  fenhble  enjoy- ^y  ^'^^°^  ^°^* 
ment  of  God,  which  the  faints  in  heaven  daily 
pofTefs,  which  God  frequently  alFords  to  his  chil- 
dren here  for  their  comfort  and  encouragement, 
efpecially  when  they  are  afiembled  together  to  ijoait 
upon  him. 

§.  XI.  Yov  \\\QrQ  •ssQ.  tivo  contrary  fcvjers  or  fpi    what-vennan 
rits,  to  wit,  the  power  and  fpirit  of  this  world,   in  oufthfpower 
which  the  prince  of  darkncfs  bears  rule,  and  over  as  "f  God  is  not 
many  as  are  acted  by  it,  and  Vv'ork  from  it ;   and  the  ^'^'^^p'^  • 
poxver  or  Spirit  of  God,  in  which  God  worketh  and 
beareth  rule,  and  over  as  many  as  aft  in  and  from  it. 
So  whatever  be  the  things  that  a  man  thinketh  of, 
or  afteth  in,  however  fpiritual  or  religious  as  to  the 
notion  or  form  of  them,  fo  long  as  he   afteth  and 
mo\  eth  in  the  natural  and  corrupt  fpirit    and  will, 
and   not   from,   in,   and   by  the  power  of  God,   he 
fmneth   in   all,   and   is  not  accepted  of  God.     For 
hence  both  the  plowing  and  praying  of  the  wicked  is  Prov.  xxi.  4. 
fin  ;  as  alfo  wiiatever  a  man  ails  in  and  from  the 
Spirit  and   power  of  God,  having  his  underfland- 
ing  and  will  influenced  and  moved  by  it,   v/hether 
■it   be   aftions   religious^  civil,   or  even  natural,  he 
is   accepted   in  io   doing  in  the  fight  of  God,   and 
is   blejj'cd  in   them.     From  what   is  faid  it  doth  ap- >.  i.  25. 
pear  how  frivolous  and  impertinent  their  obje^ion  is, 
that  iliy  they  wait  upon   God  in  praying  and preach- 
i?ig,   fince  waiting  doth  of  itlclf  imply  a  pajfive  de- 
pendence, rather  than   an  a£lin<^.     And   fmce   it  is,  To  pray  and 
and   fhall  yet   be   more   fhewn,  xhTit  preaching  and  |;TsJ.ni".^ot 
praying  without  the  Spirit  is  an  oiiending   of  God,  fence  to  God. 
not    a    waiting    upon  him,     and  that  praying  and 
preaching  by  the  Spirit  pre-fuppofes    neceffarily  a 
fdent   loaiting    to   feel  the   motions   and  influence 
of  the  Spirit  to  lead  thereunto  ;  and  lalHy,  that  in 
feveral  of  thefe  places,  where  praying  is  commanded, 


370  P  R  O  P  O  S  I  T  I  O  N     XI. 

as  Mat.  xxvi.  41.  Adark  xiii.  33.  Luke  xxi.  36.- 
1  Peter  iv.  7.  watching  is  fpecially  prefixed  as 
a  previous  preparation  tiiereunto  ;  we  do  well 
and  certainly  conclude,  that  fince  waiting  and 
watching  are  fo  particularly  commanded  and  re- 
commended, and  cannot  be  truly  performed  but 
in  this  inward  filence  of  the  mind  from  mens'  own 
thoughts  and  imaginations,  \.\\\^  filence  is  and  mufl: 
neceflarily  be  a  fpecial  and  principal  part  of  God^s 
worjhip . 

§.  XII.  But  fecondly,  The  excellency  o?  Xhhfdent 
waiting  upon  God  doth  appear,  in  that  it  is  impofli- 
ble  for  the  enemy,  viz.  the  devil,  to  counterfeit  it, 
fo  as  for  any  foul  to  be  deceived  or  deluded  by  him 
in  the  exercife  thereof.  Now  in  all  other  matters 
he  may  mix  himfelf  with  the  natural  mind  of 
man,  and  fo  by  transforming  himfelf  he  may  de- 
ceive the  foul,  by  bufying  it  about  things  perhaps 
innocent  in  therafelves,  while  yet  he  keeps  them 
from  beholding  the  pure  light  of  Chrijl,  and  fo  from 
knowing  diftinftiy  their  duty,  and  doing  of  it.  For 
that  envious  Spirit  of  man's  eternal  happinefs 
knoweth  well  how  to  accommodate  himfelf,  and 
fit  his  fnares  for  all  the  feveral  difpofitions  and 
inclinations  of  men  ;  if  he  find  one  not  fit  to  be 
engaged  with  grofs  fins,  or  worldly  lufi:s,  but  ra- 
ther averfe  from  them,  and  religioufly  inclined, 
he  can  fit  himfelf  to  beguile  fuch  a  one,  by  fuf- 
fering  his  thoughts  and  imaginations  to  run  upon 
Jpiritiial  matters,  and  fo  hurry  him  to  work,  ad:, 
and  meditate  in  his  own  will.  For  he  well  know- 
eth that  fo  long  as  felf  bears  rule,  and  the  Spirit 
of  God  is  not  the  principal  and  chief  aftor,  man 
is  not  put  out  of  his  reach  ;  fo  therefore  he  can  ac- 
Aitar,  prayers,  Company  the  pviejl  to  the  altar,  the  preacher  to  the 
pulpit,  audy,    pulpit    the   zealot  to   his  prayers,  yea  the  doBor  and 

cannot  Inut  the  ^         r   n-  r     t      •     •  ^    •         n      l        '  i      .1  1 

iJeviiout.       pi'OjelJor  Of  divinity   to  msjtiidy,   and  there  he  can 
>'  cheerfully  fuifer  him  to  labour  and  work  among  his 

-  books,  yea  and  help  him  to  find  out  and  invent  fub-' 


Of  VVoRSHiPc  37 X 

tile  diflin(?cIons  and  quiddities,  by  which  both  his 
mind,  and  others  through  him,  may  be  kept  from 
heeding  God^s  Light  in  the  conjcience,  and  waiting 
upon  him.  There  is  not  any  exercife  whatibever, 
wherein  he  cannot  enter,  and  have  a  chief  place, 
fo  as  the  foul  many  times  cannot  difcern  it,  ex- 
cept in  this  alone  :  for  he  can  only  work  in  and 
by  the  natural  man,  and  his  faculties,  by  fecretly 
acting  upon  his  im.3ginations  and  dehres,  ^c.  and 
therefore,  when  he  (to  witj  the  natural  man  )  is 
filent,  there  he  mufl  alfo  ftand.  And  therefore 
when  the  foul  comes  to  this  Jilence,  and  as  it  were 
is  brought  to  nothingnefs,  as  to  her  own  Work- 
ings, then  the  devil  is  fliut  out  ;  for  the  pure  pre- 
fence  of  God  and  Jhining  of  his  Light  he  cannot 
abide,  becaufe  fo  long  as  a  man  is  thinking  and 
meditating  as  of  himfelf,  he  cannot  be  fure  but 
the  devil  is  influencing  him  therein  ;  but  when  he 
comes  wholly  to  be  filent,  as  the  pure  Light  of  God 
fliines  in  upon  him^  When  he  is  fure  that  the  devil 
is  (hut  out  ;  for  beyond  the  imaginations  he  can- 
not go,  which  we  often  find  by  fenfible  experi- 
ence. For  he  that  of  old  is  faid  to  have  come  to 
the  gatberiug  together  of  the  children  of  Gcd,  is  not 
wanting  to  come  to  our  affe?nblies.  And  indeed 
he  can  well  enter  and  work  in  a  meeting,  that  is 
filent  only  as  to  words,  cither  by  keeping  the 
minds  in  various  thoughts  and  imaginations,  or  by 
ilupefying  them,  fo  as  to  overwhelm  them  with  a 
fpirit  of  heavinefs  and  flothfulnefs  :  but  when  we 
retire  out  of  all,  and  are  turned  in,  both  by  being 
diligent  and  watchful  upon  the  one  hand,  and  alfo 
filent  and  retired  out  of  all  our  thoughts  upon  the 
other,  as  we  abide  in  this  fure  place,  we  feel  our- 
fclves  out  of  his  reach.  Yea,  oftentimes  the  power 
and  ^/sry  of  God  will  break  forth  and  appear,  jufl: 
as  the  bright  fun  through  many  clouds  and  mills,  / 
to  the  difpelling  of  that  power  of  darkncfs  ;  v/hich 
will  alfo    be   fenfibly  felt,    fecking  to  cloud   and 

3  B 


372  P  R  O  P  O  S  1  T  I  O  N    XI. 

darken  the  mind,  and  wholly  to  keep  it  fvom  purely 

waiting  upon  God. 

III.  §.  XIII.  Thirdly,    The   excellency   of   this  wor- 

The  worfhip  of^/p   doth   appear,   in  that   it   can   neither  be  ftopt 

not  ftopt  or      nor  interrupted  by  the  mahce   or  men  or  devils, 

interrupted  by  ^g   ^j]  Qthers   Can.     Now  interruptions  and   ftop- 

mcn  or  devjjs.      .  i      n  i     • 

pmgs  of  worfhip  may  be  underltood  in  a  two- 
fold refpeft,  either  as  we  are  hindered  from  meet- 
ings as  being  outwardly  by  violence  feparated  one 
from  another  ;  or  when  permitted  to  meet  toge- 
ther, as  we  are  interrupted  by  the  tumult,  nolle, 
and  confufion  which  fuch  as  are  malicious  may 
ufe  to  moieffc  or  diftradl:  us.  Now  in  both  thefe 
refpedis,  this  worjhip  doth  greatly  overpafs  all 
others  :  for  how  far  foever  people  be  feparate  or 
hindered  from  coming  together,  yet  as  every  one 
is  inwardly  gathered  to  the  meafure  of  Ufe  in 
liimfelf  there  is  a  fecret  unity  and  fellowfhip  en- 
joyed, which  the  devil  and  all  his  inftruments 
can  never  break  or  hinder.  But,  fecondly.  It 
doth  as  well  appear,  as  to  thofe  moleflations  which 
occur,  when  we  are  met  together,  what  advan- 
tage this  true  and  Jpiritual  worjhip  gives  us  be- 
yond all  others  ;  feeing  in  defpite  of  a  thoufand 
interruptions  and  abufes,  one  of  which  were  fuf- 
iicient  to  have  ftopt  all  other  forts  of  Chrijlians, 
we  have  been  able,  through  the  nature  of  this 
worjhip,  to  keep  it  uninterrupted  as  to  God,  and 
alfo  at  the  fame  time  to  fliew  forth  an  example 
of  our  Chrijiian  patience  towards  all,  even  often- 
times to  the  reaching  and  convincing  of  our  op- 
pofers.  For  there  is  no  fort  of  woriliip  ufed  by 
others  which  can  fublift  (though  they  be  permitted 
to  meet)  unlefs  they  be  either  authorized  and 
proteded  by  the  magiftrate,  or  defend  thcmfelves 
with  the  arm  of  flefh  :  but  we  at  the  fame  time 
exercife  worfhip  towards  God,  and  alfo  patiently 
bear  the  reproaches  and  ignominies  which  Chrijl 
prophefied  fhould  be  fo   incident   and  frequent  to 


Of  Worship,  375 

Chriflians.     For    how    can  the    Papi/ls    lay    their 

mafs,  if  there  be   any  there  to   dilturb   and   inter- '^,!'^'^''^'^'> 

rupt  them  :   Do  but  take   away  the  majs-book,  the  foon  imenup- 

chalice^   the   hoji,  or  the  p'icfi^s  garments ,  yea,  do  "^'^" 

but  fpill  the  water ,  or  the  ^f//;^',   or  blow  out  the 

candles   (a  thing  quickly  done)  and  the  whole  bu- 

lineis   is  marred,   and   no  facriiice  can  be  offered. 

Take   from    the    Lutherans  or    Epifcopalians  their  The  Protefiants 

Liturgy  ov  Co-mmon-Prayor-Book,  and  no  fcrvice  can  ^^^  '.''^'''.^"'^ 

1        1'  •   I  T-i  n  ^         ^    t     ■     -n  I        ■     •  Anabaptifts. 

be  laid.     Remove  from  tne  Laroimjts,  Armimans^ 
Soc'inianSy    Independents,    or  Anabaptijls,  the  pulpit ^ 
the  bible^   and  the  hour-ghifs,  or  make  but  inch  a 
noife  as  the  voice  of  X.\\c  preacher  cannot  be    heard, 
or  dillurb  him  but  io  before  he  come,  or  llrip  him 
of  his  bible  or  his  books,   and  he  muit  be  dumb  : 
for  they  all  think  it  an  hereiy  to  wait  to  fpeak   as 
the  Spirit  of  God  giveth  utterance  ;  and  thus  eafdy 
their  whole  worfiiip  may    be  marred.     But  when 
people  meet  together,  and  their  worfliip  confirteth 
not  in  fuch  outv/ard   acts,  and  they  depend   not 
upon  any    one's  fpeaking,    but    merely    fit    down 
to  wait  upon   God,   and  to  be  gathered  out   of  all 
vilibles  and  to  feel  the  Lord   in  Spirit,  none   of 
thefe  things  can  hinder  them,   of  which  we   may 
fay  of  a  truth,   We  are  Jenfible  witnejfes.     For  when 
the   magifiratesy  ftirred  up  by  the  malice  and  envy 
of  our  oppofers,  have  ufed  all  means  poffible  (and 
yet  in  vain)  to  deter  us  from  meeting  together,  and 
that  openly  and  publickly  in  our  own  hired  houfes 
for    that    purpole,    both  death,   banifhments,  irn- The  fufFering'? 
prifonments,    finings,     beatings,     whippings,    and  fo/|}^,,^"ef"i! 
other  fuch  devilifli  inventions,  have    proved    in- cus  meetings, 
effedual  to    terify    us    from    our    holy    ajfemhlies. 
And  we  having,  I  fay,  thus  oftentimes  purchafed 
our    liberty    to   meet,   by  deep  fnfferings,     our  op- 
pofers have   then   taken   another  way,   byturning 
in  upon  us  the  worfl  and  wickedefl  people,  yea, 
the    very  oif-fcourings  of  men,  who  by    ail  man- 
jier  of  inhmimn,  be^^Jlly  and   bruttjij  behaviour^  have 


374  P  R  O  P  O  S  I  T  I  O  N    XI. 

foHght  to  provoke  us,  weary  us,  and  moleft  us, 
but  in  vain.  It  would  be  almoil  incredible  to  de- 
clare, and  indeed  a  fhame,  that  among  men  pre^ 
tending  to  be  Chrijlians,  it  fhould  be  mentioned, 
what  t;hings  of  this  kmd  men's  eyes  have  feen, 
and  }  myfelf,  with  others,  have  fhared  of  in  fuf- 
fering  !  There  they  have  often  beaten  us,  and  caft 
water  and  dirt  upon  us  ;  there  they  have  danced, 
leaped,  fung,  and  fpoken  all  manner  of  profane  and 
ungodly  ^yords  ^  qffered  violence  and  fhameful  be- 
haviour to  grave  women  and  virgins  ;  jeered, 
mocked  and  fcoffed,  afl^ing  us,  If  the  Spirit  was  not 
yet  coins  ?  And  much  more,  which  were  tediouq 
here  tp  relate  :  and  all  this  while  we  have  been 
ferioufly  and  filently  fitting  together,  and  waiting 
upon  the  Lord.  So  that  by  thefe  things  our  inward 
and  fpiritual  feilowfhip  with  God,  and  one  with 
another,  in  the  pure  life  of  righteoujnefs,  hath  not 
been  hindered.  But  on  the  contrary,  the  Lord 
knowing  our  fufferings  and  reproaches  for  his  tefti- 
mony's  fake,  hath  caufed  his  power  and  glory 
more  to  abound  among  us,  and  hath  mightily  re- 
frefhed  us  by  the  fenfe  of  his  love,  which  hath 
filled  our  fouls  ;  and  fo  much  the  rather,  as  we 
found  Qurfelves  gathered  into  the  name  of  the 
Lord,  wb-ich  is  the  Jirong  to-iver  of  the  righteous  ; 
whereby  we  felt  ourfelves  fheltered  from  re- 
ceiving any  inv/ard  hurt  through  their  malice  : 
and  alfo  that  he  had  delivered  us  from  that  vain 
name  and  profeffion  of  Chri/iia/uly,  under  which 
our  oppofers  were  not  afliamed  to  bring  forth 
thofe  bitter  and  curfed  fruits.  Yea,  fometimes  in 
the  midft  of  this  tumult  and  oppofition,  God 
would  powerfully  move  fom.e  or  other  of  us  by  his 
Spirit,  both  to  teftify  of  that  joy^  which  not- 
withftanding  their  malice  we  enjoyed,  and  power- 
fully to  declare,  in  the  evidence  and  demonflra- 
tion  of  the  Spirit,  againft  their  folly  and  wicked- 
nefs  ;  fo   as  the  power  of  truth  hath  brought  them 


I 


0/ Worship.  37^ 


to  (ome  meafure  of  quietnefs  andftillnefs,  and  flopt 

the  impetuous  ftreams  of  their  fitry  and  madnejs : 

that  even  as  of  old  Mofes   by   his   rod  divided  the  tlc  rod  oT 

waves  of  the  Red  Sea,  that  the  IJraelites  migXit  pafs  ;  ^If^^^  '^'^^^^^ 

fo  God  hath  thus  by  his  Spirit  made  a  way  for  us  in  spnit  maketh 

the   midll   of  tliis  raging   'wichdnefs,  peaceably  to  r'lgfng^wavi' 

enjoy  and  poifefs  him,   and  accomplifli  our  wcrfkiD 

to  him  :  fo  that  fometimes  upon  liich  occaiions  fe- 

veral  of  our  oppofers  and  interrupters  have  hereby 

been   convinced   of  the  truth,  and   gathered  from 

being  perjecutors  to  be  Jufferen  with  us.     And  let 

it  not  be  forgotten,  but  let  it  he  infcribed  and  abide 

for  a   conflant  rememJorance  of  the  thing,  that  in  what  bruiidh 

tliefe  beaftly  and  brutifli  pranks,   ufed  to   moleit  us  f''''^' '^''^  "°* 

J  ♦  ^  J-  ,  l^i^^j  young  frv 

m  oViYfpiritual  meetings,  none  have  been  more  bu- of  the  cicrg-/ 
fy  than  the  young  fiudents  of  the  univcrfities,  v/ho"'"°^"^' 
were  learning  pbilojophy  and  divinity  (ib  called) 
and  many  of  them  preparing  themfelves  for  the 
minijlry,  ^Should  we  commit  to  writing  all  the 
ahominaticns  committed  in  this  refpe6t  by  \.\\^  young 
fry  of  the  clergy^  it  vvould  make  no  fmall  volume  ; 
as  the  churches  of  Chriji,  gathered  into  his  pure 
w'orfhip  in  Oxford  and  Cambridge  in  England,  and 
'Edinburgh  and  Aberdeen  in  Scotland,  where  the  uni~ 
vjrfities  are,   pan  well  bear  witnefs, 

§.  XIV.  Moreover,  in  this  we  know,  that  we  iiow  the  old 
are  partakers  of  the //^;x;  covenant's  difpenfation,  and '^°'''^?"'-'^"'^ 

j-r   ■     1  /-   ^/     •/'   •       1         in         •  •    1      ,   •  .  ,  fi-i>p  doth  differ 

dijciples  cj  L/.'r//r  mdeed,  iliarmg  with  hmi  m  that  irom  the  new, 
[pirilual  worflnp,  which  is  performed  in  the  Spirit 
and  in  truth  ;  becaufe  as  he  was,  fo  are  we  in  this 
world.  For  the  old  covenant -'worjhip  had  an  out- 
ward glory,  temple  and  ceremonies^  and  was  full  of 
outward  fplendor  and  majejfy,  having  an  outward 
tabernacle  and  altar,  beautified  with  gold,  filver , 
and  precious  Jloncs ;  and  XXx^'w  Jacrijices  were  con- 
fined to  a  particular  place,  even  the  outward 
Mount  Sion  ;  and  thofe  that  prayed,  were  to  pray 
with  their  faces  towards  that  outward  temple  : 
ftnd  therefore  all  this  was  to  be  protedled  by  an 


176  P  R  O  P  O  S  I  T  I  O  N     XI. 

outward    arm.      Nor   could    the    Jews   peaceably 
have  enjoyed  it,  but  when  they  were  fecured  from 
the  violence  of  their  outward  enemies:  and  therefore 
when  at  anytime  their  enemies  prevailed  over  them, 
their  ^/^jry  was  darkened,  ^ivAxhtu: Jacrifices  ftopt  ; 
and  the  face  of  their  wor/hif  marred  :  hence  they 
complain,  lament,  and  bewail  the  deftroying  of  the 
The  new  cove-  temple,   as  2.  lofs  irreparable.     But  J  ejus  Chrijl,  the 
hmward'^'"^    author  aud   inftitutor  of  the  nezu  covenant  - w or Jfjip, 
johuxviiL.  36.  teftifies,  that  God  is  neither  to  be  worjhipped  in  this 
nor  that  place,  but  in  the  Spirit  and  in   Truth  :  and 
forafmuch  as  his  kingdom  is  not  of  this  worldj  neither 
doth  his  zvorfoip  coniift  in  it,  or  need  either  the  ivij-' 
dom,  glory  y  riches  or  fplendor  of  this  world  to  beau- 
tify or  adorn  it ;  nor  yet  the  outward  power  or  arm 
of fejlo  to  maintain,  uphold,  or  proteft  it  ;  but  it  is, 
and  may  be  performed  by  thofe  that  are  ^in7/W/y*» 
minded,   notv/ithftanding  all  the  oppofttion,    violence, 
and  malice  of  men  ;  becaufe  it  being  purely^/p/r/Vw^/, 
it  is  out  of  tlie  reach  of  natural  men  to  interrupt  or 
obilru^ft  it.  Even  as  Jejus  Chrifl,  the  author  thereof, 
did    enjoy  and  poflefs   his  Jpiritual  kingdom,  while 
opprelTed,  perfecuted,  and  rejected  of  men ;  and  as, 
Col.  ii.  15.      in  defpite  of  the   malice  and  rage  of  the  devil,  he 
Heb.  ii.  14.    Jpoiled  principalities  and  powers,  triumphing  over  them, 
and  through  death   dejiroyed  him   that  had  the  power 
of  death,  that  is,  the  devil ;  fo  alfo  all  his  foilov/ers 
both  can  and  do  worjhip  him,  not  only  without  the 
arm   of  flefh  to  protect  them,   but  even  when  op-i 
prefTed.     For  their  worjhip  hQiug  Jpiritual,  is  by  thej 
power  of  the  Spirit  defended  and  maintained  ;   but 
fhips  cannot      fucli  wovjhips  as  arc  carnal,  and  condil:  in  carnal  and 
ftand  without    outward  ceremonies  and   obfervations,  need  a   carnal 

thcaimoitldh.  ,  ,  -^  o  1     1  V        1  ^1  \r 

and  outwarci  arm  to  protetc  and  defend  them,  ellc 
they  cannot  ftand  and  fubfifl.  And  therefore  it  ap- 
pears, that  the  feveial  zvorflnps  of  our  oppcjers ,  botl 
Papijis  and  Protefiants,  are  of  this  kind,  and  not  th( 
true  Jpiritual  and  nev)  covenant-wcrfhip  of  Chrifi  y 
bscauie,  as  hath  been  qbferved,  they  cannot  flan(;i 


0/ Worship,  -^Ji 

without  the  protection  or  countenance  of  the  Out- 
ward magijlratey  neither  can  be  performed  if  there 
be  the  leail  oppofition  :  for  they  are  not  in  the  pa- 
tience ofJe/'i'.Sy  to  obferve  and  vvorlhiphimwith////- 
ferings,  ignoninies^  calumnies,  and  reproaches.  And 
from  hence  have  fprung  all  thofe  wars,  fightings, 
and  hlocdjhed  among  Cbrifiians,  while  each  by  the 
arm  of  fiefh  endeavoured  to  defend  and  protect  their 
own  way  and  worjhip :  and  from  this  alfo  fprung 
up  that  monftrous  opinion  oi  ferfecution  ;  of  which 
we  fliall  fpeak  more  at  length  hereafter. 

§.  XV.  But  Fourthly  ;  The  nature  of  this  wor-      IV. 
fiiip,  which  is  performed  by  the  operation  of  the  J'^^e  woriTrip 

r.     •    •  1  1  1      •  r^       ^        -i     ..^  in  Spirit  efta- 

Spirit,   the  natural  man   bemg  lilent,  doth   appear  biiihcd  by 
from  thefe  words  of  Chrift,  John'w.  23,  24.  But  the  ^*"'"- 
hour   comet h,  and  now  is,   when  the  true  worjhippers 
(hall  worjhip  the  Father  in  Spirit  and  in  Truth :  for  the 
Father  Jeeketh  Jiich  to  worjhip  him.  God  is  a  Spirit,  and 
they  that  worjhip  him,  muji  worjhip  him  in  Spirit  and 
in  Truth.     This  teftimony  is  the  more  fpecially  to 
be  obferved,  for  that  it  is  both  the  firfi,  chiejeji,  and 
inoji  ample  tejiimony ,  which  Cbriji  gives    us   of  his 
Chrijiian  worjhip ,  as  diiferent  and  contra-diftinguifh- 
ed  from  that  under  the  law.     For  firft,  he  flieweth 
that  the  feafon  is  now  come,  wherein  the  worJJjip 
viiujl-  be  in  Spirit  and  in  Truth  ;  for  the  Father  feeketh 
'liih  to  worpip  him  :  fo  then  it  is  no  more  a  worfhip 
confiftingin  outward  obfervations,  to  be  performed 
by  man  at  fet  times  or  opportunities,  which  he  can  do 
in  his  own  will,   and  by  his  own  natural  ftrcngth  ; 
for  elfe  it  would  not  dilier.  in  matter,   but  only  in 
fome  circumftances  from  that  under  the  law.  Next,  The  rcafon 
as  for  a  reafon  of  this  worjloip,  we   need  not  give  ijj\  worihip 
any  other,   and  indeed  none  can  give  a  better  than  '"  ^P"''- 
that  which   Chrijl  giveth,  which  1  think  fhould  be 
fanicient  to  fatisfy  every  Chrijiian,  to  wit,   GOD  IS 
A  SPIRIT,  and  they  that  worfjip  him,  mujl  worflnp 
him  in  Spirit  and  in  Truth.     As  this  ought  to  be  re- 
ceived, becaufe  it  is  the  words  of  Cbriji^  fo  alfo  in 


g7B  PROPOSITION    Xlo 

is  founded  upon  fo  clear  ademonflration  of  reafon, 
as  fufficientiy  evidenceth  its  verity.  For  Chrift  ex- 
cellently argues  from  the  analogy  that  ought  to  be 
betwixt  the  object^  and  the  worjhip  directed  thei-eunto  : 
Arg.  God  is  a  Spirit  ; 

Therefore  he  miiji  be  'ivorfljiffed  in  Spirit. 
This  is  fo  certain,  that  it  can  fuifer  no  contra- 
diftion  ;  yea,  and  this  analogy  is  fo  neceffary  to 
be  minded,  that  under  the  law,  when  God  infti- 
tutcd  and  appointed  that  ceremonial  worihip  to 
the  Jews,  becaufe  that  worfnip  was  outward,  that 
there  might  be  an  analogy ^  he  faw  it  neceffary  to 
condefcend  to  them  as  in  a  fpecial manner,  to  dwell 
betwixt  the  Cherubims  within  the  tabernacle,  and 
afterwards  to  make  the  temple  of  Jeriifalem  in  ai 
fort  his  habitation,  and  caufe  fomething  of  an  ciil- 
ivard  glory  and  majefty  to  appear,  by  caufing  fireJ 
from  heaven  to  confume  the  Jacrifices,  and  filling 
The  glory  of  the  temple  with  a  cloud:  through  and  by  which 
lempkr"*^  inediuyns,  vifible  to  the  outward  eye,  he  mani- 
fefted  himfelf  proportionably  to  that  outward  wor- 
fhip  which  he  had  commanded  them  to  perform. 
So  now  under  the  new  covenant,  he  feeing  meet 
in  his  heavenly  wifdom  to  lead  his  children  in  a 
path  more  heavenly  and  Jpiritual,  and  in  a  way 
more  eafy  and  familiar,  and  alfo  purpcfmg  to  dil- 
appoint  carnal  and  outward  objervatwns,  that  his 
may  have  an  eye  more  to  an  inward  glory  and  king' 
dom  than  to  an  outward,  he  hath  given  us  for  an 
example  hereof  the  appearance  of  his  beloved 
AsMofesdid  Son,  the  Lord  Jefus  Chrift,  who  (as  Mojcs  deli- 
fjom  outward,  yered   the  Ifraelites  out  of  their  outward  bondage  y 

fo  Chrift    dth-  ,       ,  •/  n         i    n  •  i      •  •       \      i  ^u 

vered  h.s  from  and  by  Qutwardly  dcjlroying  then*  enemies;  hatn 
ittward  flivery.  jdiyered  and  doth  deliver  us  by  fuffering,  and 
dying  by  the  hands  of  his  enemies  ;  thereby  tri- 
umphing over  the  devil,  and  his  and  our  inward 
enemies,  and  delivering  us  therefrom.  He  hath 
alfo  inftituted  an  inward  and  Jpiritual  worfnip  :  fc 
that  God  now  tieth  not  his  people  to  the  temple  oi 


0/WoRSIIIF.  37^ 

Jerufalem,  nor  yet  unto  outward  ceremonies  and 
chjervalions  ;  but  taketh  tlie  heart  of  every  Chri- 
Jlian  for  a  temple  to  dwell  in  ;  and  there  imme- 
diately appeareth,  and  giveth  him  direftions  how 
to  ferve  him  in  any  outward  aifls.  Since,  as 
Chrirt  argueth,  God  is-  a  Spirit,  he  will  nov/  be 
worfiiipped  in  the  Spirit,  where  he  reveals  him- 
felf,  and  dweileth  with  the  contrite  in  heart.  Now, 
hnce  it  is  the  heart  of  man  tliat  now  is  become 
the  temple  of  God,  in  which  he  will  be  worfiiip- 
ped,  and  no  more  in  particular  outward  tem.ples, 
(fince,  as  bleffed  Stephen  faid,  out  of  the  prophet, 
to  the  profefiing  Jews  of  old,  The  moji  High  dwei- 
leth not  in  temples  made  'u>ith  hand()  as  before  the 
glory  of  the  Lord  defcended  to  fill  the  outward 
temple,  it  l>ehovcd  to  be  purified  and  cleanfed, 
^nd  all  polluted  fluff  removed  out  of  it  ;  yea,  and 
the  place  for  the  tabernacle  v/as  overlaid  with 
gold,  the  moft  precious  and  cleaneft  of  metals  ; 
ib  alfo  before  God  be  worfliippcd  in  the  inward 
temple  of  the  heart,  it  muft  alio  be  purged  of  its 
own  filth,  and  all  its  own  thoughts  and  imagi- 
nritions,that  fo  it  may  be  fit  to  receive  the  Spirit 
of  God,  and  to  be  aftuated  by  it*  And  doth 
riot  this  directly  lead  us  to  that  inward  filencc,  of 
which  we  have  fpoken,  and  exactly  pointed  out  ? 
A_nd  further.  This  worfliip  mufl  be  in  truth  ;  in- 
timating, that  this  fpiritual  Vv-orfinp,  thus  aftuated, 
is  only  and  properly  a  true  worfiiip  ;  as  being  that 
Vv'hich,  for  the  reafons  above  obferved,  cannot  be 
counterfeited  by  the  enemy,  nor  yet  performed  b}' 
the  hypocrite. 

^.  XVI.  And  though  this  worfhip  be  indeed 
very  difiTerent  from  the  divers  eflablilhed  invented 
worfiiips  among  Chrifiians,  and  therefore  may  feem 
ftrange  to  many,  yet  hath  it  been  teflified  of, 
commended  and  praclifcd,  by  the  mofi:  pious  of  all 
forts,  in  all  ages,  as  by  many  evident  teflimonies 
might   be   proved.     So  that    from  the    profelfing 

%  C 


^80  PROPOSITION       XL 

and  pracliimg  thereof,  the  name  of  Myjlicks  hath 
f\  M  ft'c/rf  ^i'i^^">  3-s  of  a  certain  feft,  generally  commended 
mong  the  Pa-  by  all,  \y\\o£c  Writings'  are  full  both  of  the  expla- 
pifts,  their  in-   ^atlon   and  of  the  com.mcndation   of  this  fort   of 

■waid  excrcile. 

See  sanda  So-  woTpjip  ;  wlierc  they  plentifully  aflert  this  inward 

^n.'-Donu      introverfion  2Sid.  ahftra5lion  of  the  mind ,    as  they   call 

2657.  it,  from  all  images  and  thoughts,   and  the  -prayer  of 

the  will :  yea,   they  look  upon  this  as  the  height  of 

Chrifiian  perfeBlon  ;  fo  that  fome  of  them,  tho'  pro- 

fefTed  Papifts^  do  not  doubt  to  affirm,    That  Jiich  as 

have  attained  this  method  of  worftoip,  or  are  aiming 

at   it,    (as  in  a  book,   called  San5la  Sophia,  put  out 

The  Engiirti     by  the  Enzlifl:)  Benediflines,  printed  at  Doway,  Anno 

tefiimony  for    1057-    Iract.  Lhctu.  2.  Cap.  5.}  need  not ,  nor  ought 

the  ip'rituai      fg  trouhU  or  bufy  themfelves  with   frequent  and  unne- 

ivorniipjagsmft  r  rr  ■    1  -r  1     1     i  J 

iheirman"esand^^<3?'J/  conjejjions^  With  cxercijing  corpoY al  labours  and 
let  devotions,  aufterittes,  the  ufing  of  vocal  voluntary  prayers,  the 
hearing  cf  a  number  of  majfes,  or  fet  devotions,  or 
exercijes  to  faints,  or  prayers  for  the  dead,  or  having 
Jolicitous  and  dijiraEling  cares  to  gain  indulgences ,  by 
going  to  fuch  and  fuch  churches ,  or  adjoining  one's  Jelf 
to  confraternities,  or  intangling  one's  felf  with  vowf-^ 
and  promijes  ;  becaufe  Juch  kind  of  things  hinder  the 
joul  from  ohferving  the  operations  of  the  Divine  Spirit 
in  it,  and  from  having  liberty  to  follow  the  Spirit 
whither  it  would  drazv  her.  And  yet  who  knows 
not  that  in  fuch  kind  of  obfervations  the  very  fub- 
ftance  of  the  PopiJJj  religion  confifteth  ?  Yet  never- 
thelefs,  it  appears  by  this,  and  many  other  paf- 
fages,  which  out  of  their  Myftick  xvriters  might  be 
mentioned,  how  they  look  upon  this  tvorfhip  as 
excelling  ail  other  ;  and  that  fuch  as  arrived  here- 
tinto,  had  no  abfolute  need  of  the  others  :  yea, 
(fee  the  Life  of  Balthazar  Aivares,  in  the  fame 
SanBa  Sophia,  Traft.  III.  .Scft.  i.  cap.  7.)  fuch  as 
tailed  of  this,  quickly  confeffed,  that  the  other 
forms  and  ceremonies  of  ivorfhip  were  ufelefs  as  to 
them  ;  neither  did  they  perform  them  as  things 
neceffary,    bat  merely  for  order  or  example's  fake- 


Of  Worship.  381 

And  therefore,  though  fome  of  them  were  fo  over- 
clouded with  the  common  darknefs  of  their  pro- 
fellion,  yet  could  they  alfirm  that  this  Jftritual 
ivorjhip  was  ftill  to  be  retained  and  fought  for,  even 
though  it  fhould  become  neceifary  to  omit  tlieir 
outward  ceremonies.  Hence  B.Tuard,  as  in  many  j^^rnardpro 
other  places,  fo  in  his  Epijile  to  William,  abbot  f«'"s 'he Spi- 
of  the  fame  order,  faith,  'Tak^  keed  to  the  rule  o/'pin^  oJdeuT 
God;  the  kingdom  of  God  is  within  you  :  and  after- 
wards, faying,  That  their  outward  orders  and  rules 
Ihould  be  oblervcd,  he  adds  ;  But  otherwife,  when 
it  fmll  happen  xhat  one  of  thefe  tzvo  muji  be  omitted^ 
in  fuch  a  c(fe  thefe  are  much  rather  to  be  omitted 
than  thofe  former :  for  by  how  much  the  Spirit  is 
more  excellent  and  noble  than  the  body,  by  fo  much 
are  fpiritual  exercifes  more  profitable  than  corporal. 
Is  not  that  then  the  bell:  of  worlhips,  which  the 
beil  of  men  in  all  ages,  and  of  all  fefts,  have  com- 
mended, and  which  is  moil  fuitable  to  the  doc- 
trine of  Chriil  ?  I  fay,  Is  not  that  v/ordiip  to  be 
followed  and  performed  ?  And  fo  much  the  rather, 
as  God  hath  raifed  a  people  to  teftify  for  it,  and 
preach  it,  to  their  great  refrcfhment  and  ftrength- 
ening,  in  the  very  face  of  the  world,  and  not-  xhofeMyfticks 
withftanding;    much    oppofition  :    who   do  not,   as  diJcongncthai 

"  -•  n  1  1        mvuery  to  a 

thele  Myflicks,  make  ot  it  a  myitery,  only  to  be  cioiftcr. 
attained  by  a  few  men  or  women  in  a  cloifter  ; 
or,  as  tiicir  miftake  was,  after  wearying  themfelves 
with  many  outward  ceremonies  and  ohfervations ,  as 
if  it  were  the  confcquence  of  fucli  a  labour  ;  but 
who  in  the  free  love  of  God  (who  refpecls  not 
perfons,  and  was  near  to  hear  and  reveal  himfelf, 
as  well  to  Cornelius,  a  centurion  and  a  Roman,  as 
to  Simeon  and  Anna  ;  and  who  diicovered  his  glory 
to  Mary,  a  poor  handmaid,  and  to  the  pacrfjep- 
herds,  rather  than  to  the  high  pricfs  and  devoui 
profelytes  among  the  Je-ivs)  in  and  according  to 
his  free  love,  finding  that  God  is  revealing  and 
ellablifliing-  this  v/orfliip,   and  making  many  poor 


382  PROPOSITION     XL 

tradefmen,  yea,  young  boys  and  girls,  v/itnefTes 
of  it,  do  intreat  and  befeech  all  to  lay  afide  their 
own  v/ill-worfhips,  and  voluntary  acls,  performed 
in  their  own  wills,  and  by  their  ov/n  mere  natural 
flrength  and  power,  vyithout  retiring  out  of  their 
vain  imaginations  and  thoughts,  or  feeling  the 
^ure  Sprii  of  God  to  move  and  ftir  in  thdm  ;  that 
they  may  come  to  praccife  this  acceptable  worfhip, 
which  is  in  Spirit  and  in  'Truth,  But  againft  this 
worfnip  they  objeft  ; 

Obj,  I.  §.  XVII.  Firft,  It Jeems  to  he  an  itvprofitalle  exer- 

cije  fcr  a  man  to  be  doing  cr  thinking  nothing  ;  and  that 
one  ynight  he  much  hotter  employed,  either  in  meditating 
i:ponjomegocdjuhje£lf  or  ctherwije  praying  to  or  praij- 
ing  God. 

Anfw,  I  anfvver  ;  That  is  not  unprofitable,   which  is  of 

abfolute  necelTity  before  any  other  duty  can  be 
acceptably  performed,  as  we  have  l"hev/n  this  wait- 
ing to  be.  Moreover,  thcfe  have  but  a  carnal  and 
grofs  apprehcnfion  of  God,  and  of  the  things  of  his 
kingdom,  who  imagine  that  men  pleafe  him  by 
their  own  v/orkings  and  actings :  whereas,  as 
hath  been  fl:ewn,  the  firji  jlep  for  a  man  to  fear 
God,  is  to  ceafe  from  his  ovv^n  thoughts  and  ima- 

ifd,  i,  16, 1?:    ginatioiis,  and  lliffer  God's  Spirit  to  work  in  him. 

to  do  ii],  ere^  l*'or  wc  mufl  ceaji  to  do  evil,  ere  we  learn  to  do  zuell  ;■ 

^''g/"™'°  do  2t_nd.  this  meddling  in  things  Jpirituai  by  man's  own 
natural  nnderltanding,  is  one  of  the  greatefl  and 
moil  dangerous  evils  that  man  is  incident  to  ;  being 
that  which  occafioned  ouv  Ji?-/l  parent'^  fall,  to  wit, 
a  forwardnefs  to  defire  to  know  things,  and  a  med- 
dling with  them,  both  without  and  contrary  to  the 
Lord's  comm.and. 

Obj.  2.  Secondly  i  Some    objed:,  If  your   worfoip  merely 

confifi  in  inwardly  retiring  to  the  Lord,  and  feeling  of 
his  Spirit  arife  in  you,  and  then  to  do  outward  a^s  as 
ye  are  led  by   it,  what  need  ye  have  pub  lick  meetings 

places  for        ^V'^  tinies  (ind places ,  fjice  every  one  may  enjoy  tms, 

nsmings.        at  homc '?  Or  fjould  vet  every  one  ftny  at' home ^  until 


0/ Worship.  383 

ikey  h'J  pir.rticuliirly  moved  to  -yo  to  Jach  a  'place  at  juch 
a  time  ;  fince  to  nieet  at  Jet  tinier  and -places  fcems  to 
he  an  Qiitivard  cbjervatlon  and  ccvemcny,  contrary  to 
ivhat  ye  at  other  tunes  aSfert  «' 

I  aniwer,  firfl  ;  To  meet  at  let  times  and  places  Aiifw, 
is  not  any  religious  a^,  or  part  of  worfrsip  in  itfelf ;  Pubiick  meet- 
but  only  an  i?///'tt;/7r.'/  conveni^ncy^  neceiTary  for  our ''^^%^]^fg'^ g'^'^' 
feeing;  one  another,  fo  loner  as  we  are  cloathed  with  fcucd. 
this  oi'.tzuard  tabernacle :  and  therefore  our  meeting 
at  fct  times  and  places  is  not  a  part  of  our  vjor- 
Jhip,  but  a  preparatory  accommodation  of  our  out- 
ward man,  in  order  to  a  pubiick  vifible  vjcrjioip  ;  fince 
we  fet  not  about  the  vifible  a(5ls  of -zt-^ry^i^  when  we 
meet  together,   until  we  be  led  thereunto  by  the 
Spirit  of  God.     Secondly,    God  hath  feen  meet,   fo 
long  as  his  children  are  in  this  -world,  to  make  ufe  of 
the  outward  ienfes,   not  only  as  a  means  to  convey 
fp i ritual  life y  as  by  Jpeaking^  prayings  praifing.   Sec, 
which  cannot  be  done  to  mutual  edification,  but 
v/hen  we  hear  and  fee   one  another  ;  but   alfo  to 
entertain  an  outward,  vilible  tefiimony  for  his  name 
in  the  world  ;  he  caufeth  the  inward  life  (which  is 
alfo  many  times  not  conveyed  by  the  outivard  Jenfes) 
the  more  to  abound,  v/hen  his  children  affemble 
tliemfelves   diligently  together  to  wait  upon  him  ; 
fo  that  as  iron  jharpeneth  iron,  tlie  feeing  of  tlie  faces  Fiov.x-wn.  17, 
one  of  another,  v/hen  both  are  inwardly  gathered 
unto  the  ///>,  giveth  occalion  for  the  life  fecretly 
to  rife,   and  pais  from  vejj'el  to  veffel.     And  as  many 
candles  lighted,   and  put  in  one  place,    do  greatly 
augment  the    light,   and    make    it    more  to    Ihine 
forth,  fo  when  many  are  gathered  together  into 
the  fame  Ufe,   there  is  more  of  the    glory  of  God, 
and  his  power  appears,  to  the  refreflniient  of  each 
individual  ;  for  that  he  partakes  not  only  of  the 
light  and  life  raifed  in  himfelf,  but  in  all  the  rclh 
And  therefore  Chrift  hath  particularly  promifed  a 
bleifing  to  fuch  as   affemble  together  in  his  name^ 
feeing  he  will  be  ///  the  midji  of  them,  Matth.  xviii. 


384  P  R  O  P  O  S  I  T  I  O  N     XI. 

•20.  And  the  author  to  the  Hebrezus  doth  preclfely 
prohibit  the  negIe(St  of  this  duty,  as  being  of  very 
dangerous  and  dreadful  conlequence,  in  thefe 
words  ;  Hjb.  x.  24.  yJnd  let  us  conftdcr  one  another^ 
to  provoke  unto  love,  and  to  good  works  ;  not  forjaking 
Affcmbiing  of  the  affembUng  of  ourj elves  together,   as  the  manner  of 

tiurfelves  is  not   /■  ■  jr       ■ />  ^  •  i  r    ii  y,        ±1     j.  i 

tcbenegieacd./^^^^^  ^-'"  '-f—ror  tj  We  Jvi  wiljully,  ajter  that  we  have 
received  the  knowledge  of  the  truth,  there  remaineth 
no  more  Jacrifice  for  fin.  And  therefore  the  Lord 
hath  fhewn  that  he  hath  a  particular  refpcft  to 
iuch  as  thus  alfemble  themfeives  together,  becaufe 
that  thereby  a  publick  teflimony  for  him  is  up- 
held in  the  earth,  and  his  name  is  thereby  glo- 
rified 5  and  therefore  fuch  as  are  right  in  tlieir  fpi- 
rits,  are  naturally  drawn  to  keep  the  meetings  of 
God's  people,  and  never  want  a  Jpirltual  influence  to 
lead  them  thereunto  :  and  if  any  do  it  in  a  mere 
cuftomary  way,  they  will  no  doubt  fuffer  condem- 
nation for  it.  Yet  cannot  the  appointing  of  places 
and  times  be  accounted  a  ceremony  and  ohjervation, 
done  in  man's  will,  in  the  worfhip  of  God,  feeing 
none  can  fay  that  it  is  an  a^  of  worpip,  but  only 
a  mere  prefenting  of  our  perjons  in  order  to  it,  as 
is  abovefaid.  Which  that  it  was  praftifed  by  the 
primitive  church  and  faints,  all  our  adverfarics  do 
acknowledge, 
j^,  .  Laftly,  Some  objeft,   That  this  manner  of  zvorJJjip 

•'  in  ftlence  is  not  to  be  found  in  all  the  fcripture. 

»    r-  I  anfwer  ;   We  make  not  filence  to  be  the  fole 

In  waiting  for  matter  of  our  worfhip  ;  fmce,  as  I  have  faid  above, 

the  Spirit's       there   are  many  meetings,  which   are  feldom  alto- 

kneels  fuppo-  gether  Iilent  ;  iome  or  other  are  ItiU  moved  either 

fed.  |.Q    p'each,  pray,    or    praije :    and  fo    in   this    our 

meetings    cannot    be  but   like   the    meetings    of  the 

primitive  churches  recorded  in  fcripture,  fnice  our 

adverfarics  confefs  that  they  did  preach  and  pray 

by    the  Spirit.     And  then  what  abfurdity  is  it  to 

fuppofe,  that  at  fome  times  the  Spirit  did  not  move 

them  to  thefe  outward  a^ls,  and  that  then  they 


0/ Worship.  ^Sy 

^vere  filent  ?  Since  we  may  well  conclude  they  did 
jiot  fpeak  until  they  were  moved  ;  and  fo  no 
doubt  had  fometimes  filence.  y^^s  ii.  i .  before  the 
ispirit  came  upon  them  it  is  {zid, -  —  T^bey  were  all 
with  one  accord  in  one  place  ;  and  then  it  is  faid,  ^he 
Spirit  J uddenly  came  upon  them  ;  but  no  mention  ir> 
3nade  of  any  one  (peaking  at  that  time  ;  and  I 
would  willingly  know  what  abjurdiiy  our  adver- 
faries  can  infer,  fliould  we  conclude  they  were  a 
while  filent  ? 

But  if  it  be   urged,  That  a  whole  filent   meeting  Infl, 
cannot  be  found  in  fcripture  \ 

I  anfwer  ;  Suppoling  fuch  a  thing  were  not  re-  Anfw. 
corded,  it  will  not  therefore  follow  that  it  is  not 
lawful  ;  fmce  it  naturally  followeth  from  other  siien-  meetings 
fcripture  precepts,  as  we  have  proved  this  doth.  J^'i^^l^^e'^aad"* 
For  feeing  the  fcripture  commands  to  meet  toge-  reafo.m. 
ther,  and  when  met,  the  fcripture  prohibits  ^r^^^rx 
or  preachings ,  but  as  the  Spirit  moveth  thereunto  ; 
if  people  meet  together,  and  the  Spirit  move  not  to 
fuch  a(n:s,  it  will  neceffarily  follow  that  they  muft 
be  filent.  But  further,  there  might  have  been  many 
fuch  things  among  the  faints  of  eld,  though  not 
recorded  in  fcripture  ;  and  yet  we  have  enough  in 
fcripture,  fignifying  that  fuch  things  were.  For  Job 
fat  filent  feven  days  with  his  friends  together  ;  here 
was  a  long  filent  meeting  :  fee  alfo  Ezra  ix.  4.  and 
Ezekiely^y/.  i,  and  xx.  i.  Thus  having  fliewn  the 
excellency  of  this  worJJnp,  proving  it  from  fcripture 
and  reafoiiy  and  anfwered  the  objeccions  which  arc 
commonly  made  againft  it,  w^hich,  though  it  may 
fuffice  to  the  explanation  and  proof  of  our  prcpc- 
fition,  yet  I  fliall  add  fomething  more  particularly 
of  preaching,  praying,  and  finging,  and  fo  proceed 
to  the  following  propofition. 

§.  XVIII.  Preaching,   as    it    is  ufed  both  among         j 
Papijls  and  P  rot  eft  ants,  is  for  one  man  to  take  fome  what  preach- 
place  or  verfe  of  fcripture,   and  thereon  [peak  for '"s '"^^'''^^ ''•« 

,  1  1  T        1       n       1  •      1  1  Protcftants  2nd 

an  hour  or  two,  what  he   hath  Irudied  and   pre-  Papius. 


3^5  PROPOSITION    XI. 

A  ftudiecUaik of  meditated  in  his    clofet,    and   gathered  toQ-etiicf 

an  hour  or  two.    -,  ,   .  ,  .  °  ... 

from  his  own  inventions,  or  from  the  writings 
and  obfervations  of  others  ;  and  then  having  got 
it  by  heart,  (as  a  Jckool-bcy  doth  his  leJfo}i)  he 
brings  it  forth,  and  repeats  it  before  the  people  : 
and  how  much  the  more  fertile  and  ftrong-  a  man's- 
invznticn  is,  and  the  more  induftrious  and  laborious 
he  is  in  collefting  fnch  ckferuations,  and  can  utter 
them  v/ith  the  excellency  o^  Jpeech  and  human  elo- 
quence^ fo  much  the  more  is  he  accounted  an  able 
and  excellent  preacher. 
True  preaching  To  this  we  oppofc,  that  Vv^licn  the  faint s  are  met 
by  the  Spirit,  together,  and  every  one  gathered  to  the  gift  and 
grace  of  God  in  themfelves,  he  that  mini/lreth,  be- 
ing aftuated  thereunto  by  the  arifmg  of  the  grace  in 
himfelf,  ought  to  fpeak  forth  what  the  Spirit  of  God 
furniiheth  liim  with  ;  not  minding  the  eloquence  and 
ivifdom  o?  'words,  but  the  demon fl ration  of  the  Spirit 
and  of  power  :  and  that  either  in  the  interpreting 
fome  part  of  fcripture^  in  cafe  the  Spirit,  which  is 
the  good  remembrancer,  lead  him  fo  to  do,  or 
otherwife  zuords  of  exhortation,  advice,  reprccf,  and 
infiruSfion,  or  the  fenfe  of  {oiJiefpiritual  experiences  : 
all  w^hich  will  dill  be  agreeable  to  the flrip fare,  Iho'' 
perhaps  not  relative  to,  nor  founded  upon  any  par- 
ticular chapter  or  veife,  as  a  text.  Now  let  us  ex- 
amine and  confider  which  of  thefe  two  forts  of 
preacHing  is  mod  agreeable  to  tlie  precepts  of  Chriji 
and  his  apofiks,  and  the  primitive  church,  recorded 
in  fcripture  ?  For,  firfl,  ^s  to  t\\e\T  preaching  niiow 
2.  text,  if  it  were  not  merely  cuilomary  or  preme- 
diated,  but  done  by  the  immediate  motion  of  the 
Spirit,  we  (hould  not  blame  it ;  but  to  do  it  as  they 
do,  there  is  neither  precept  nor  praHice,  that  ever 
I  could  obferve,  in  the  New  Tefiament^  as  a  part  of 
the  infittuted  worfJoip  thereof. 
Objcft.  But  they  allege,   '^that  Chrifi  tech  the  hook  c/Ifaiah, 

and  read  out  of  it,  and  fpake  therefrom  ;    and  thot 
Peter  preached  from  a  fcntence  of  the  prcphct  Joel. 


0/ Worship.  337 

I  anjwer,  That  Chrijl  and   Peier  did   it  not  but  AnAr. 
as   immediately   a<^uated  and  moved  thereunto  by  •  •  ^'^,''''^'*  V"^ 
the  Spirit  of  God,  and  that  without  premeditation,  inguas  not  by 
whicli  I  fuppoic  our  adverlaries  will  not  deny  ;  in  P'"«"'-editanoi}. 
which  cafe  we  willingly  approve  of  it.     But  what 
is  this  to  their  cuftomary  conned  way,  without  ei- 
ther waiting  for  or  expcvfting  the  movings  or  lead- 
ings of  the   Spirit  ?  ?4oreover,  that  neither  Chriji 
nor  Peter  did  it   as   a  fettled  cuftom  or  form,  to 
be  condantly  pra(Stiied  by  all  the  minifters  of  the 
church,  appears,  in  that  moft  of  all  the  fermons 
recorded  of  Chrif[  and  his  apojiles  in  fcripture  were 
without  this,    as  appears  from  Chrift^^  fermon  upon 
the  mount,  Mat.  v.  i.  i^c.  Mark  iv.   1.  6fj-.  anc| 
Paul's  preaching  to  the  Athenians,  and  to  the  Jews, 
Sec.  As  then  it  appears  that  this  method  of  preach- 
ing is  not  grounded  upon  any  fcripture  precept,  fo 
the    nature  of  it  is    contrary  to  the  preaching  of 
Chrifl  under  the   new  covenant,    as  exprelfed   and 
recommended  in  fcripture  ;  for  Chrift,  in  fending 
forth  his   difciples  expredly  mentioneth,  that  they 
are  not  to  fpeak  of  ox  from  themfelves,  or  to  fore- 
caO;  beforehand,   but  that  which  the  Spirit  in  the 
fame  hour  fjall  teach  them,  as   is  particularly  men- 
tioned in  the  three  evangelifls.  Mat.  x.    20.   Mark 
xiii.  II.  Luke 'sXu  12.  Now  \i  Chrijl  gave  this  or- 
der to  his  difciples  before  he  departed  from  them, 
as  that  which  they  were  to  pra<!^l:ife  during  his  abode 
outwardly  with  them,  much  more  were  they  to  do 
it   after  his   departure,  fmce  then  they  were  more 
efpecially  to   receive   the  Spirit,  to  lead  them  in  all 
things,  and  to   bring  all  things  to  their  remembrance, 
John  xiv.    26.     And  if  they  were  to  do  fo  vi^hen 
they  appeared  before   the  magiftrates  and  princes 
of  the  earth,  much  more  in  the  worfliip  of  God, 
when  they  fland  fpecially  before  him  ;  feeing,  as 
is  above  fliewn,  his  worfliip  is  to  be  performed  in 
Spirit  ;  and  therefore  after  their  receiving  of  t".» ) 
Jloly   Gbojl  it   is   faid,  A.'fs  ii.  4.   They  f pake  as  fh^ 

^  D 


$88  1>  R  O  P  O  S  I  T  I  O  N    XI, 

Spirit  gave  them  utterance ,  not  what  they  had  ftadied 
and  gathered  frpni  book?  in  their  clofets  in  a  pre- 
meditated way. 
Traiicifcus  Francifciis   Lambertus,  before  cited,  fpeaketh  well 

t^eftTmony' '     ^^^  fticweth  theif  hypocrify,  Traa.   5.  of  Prophecy, 
ag^inftthc        chap.    ^.  faying,    Where  are  they  now  that  ziory  in 

pricasftudied       ,    y     P         /.      ^'        ,       r  r  •  ,•       t  r 

inventions  and  their  invsntiojis.,  ivho  Jay-^  a  jine  invention!  a  jine 
figments.  invention!  This  they  call  invention,  which  thenif elves 
have  made  up  ;  hut  what  have  the  faithful  to  do  wiih 
fuch  kind  of  inventions  ?  It  is  not  fgments,  nor  yet 
inventions,  thai  we  will  have,  but  things  that  are 
folid,  invincible,  eternal,  and  heavenly ;  not  which 
men  have  invented,  hut  which  God  hath  revealed : 
for  if  zve  believe  the  fcriptures,  our  invention  projiteth 
nothing,  but  to  provoke  God  to  our  ruin.  Arid  after^ 
terwards,  Beware  (faith  he)  that  thou  determine  not 
precifely  to  fpcak  what  hejore  thou  haji  meditated, 
whatfcever  it  he ;  for  though  it  he  lawful  to  deter- 
mine  the  tenet  which  thou  art  to  expound,  yet  not  at  all 
the  interpretation  ;  lefi  if  thou  fo  doft,  thou  take  from 
the  Holy  Spirit  that  which  is  his,  to  wit,  to  direct 
thy  fpeech,  that  thou  mayeji  prophefy  in  the  name  of 
the  Lord,  void  of  all  learning,  meditation,  and  ex- 
perience, q7id  as  if  thou  hadfl  Jiudied  nothing  at  all, 
commitfmg  thy  heart,  thy  tongue,  and  thyfelf  wholly 
unto  his  Spirit,  and  trujiing  nothing  to  thy  former  fiu- 
dying  or  meditation;  hiit  faying  with  thyfelf,  in  great 
confidence  of  the  divine  promife.  The  Lord  will  give 
a  word  with  much  power  unto  thofe  that  preach 
the  gofpel.  But  above  all  things  be  careful  thou 
follow  not  the  manner  0/"  hypocrites,  who  have  writ- 
ten almofl  word  for  word  what  they  are  to  fay,  as  if 
they  were  to  repeat  fome  verfcs  upon  a  theatre,  hav- 
ing learned  all  their  preaching  as  they  do  that  ad 
tragedies.  And  afterwards,  when  they  are  in  the 
place  of  prophefying,  pray  the  Lord  to  dire^  their 
tongue ;  but  in  the  mean  time,  fhutting  up  the  way  of 
/,»;  Hdy  Spirit,  they  determine  to  fay  nothing  but 
what  they  have  written,      0  unhappy  kind  of  Pro- 


Of  Worship,  2&SI 

phets^  yea  and  truly  curfed,  which  depend  not  upon 
God's  Spirit,  but  upon  their  own  writings  or  medita- 
tion !  Why  prayejl  thou  to  the  Lord,  thou  falfe  pro- 
phet, to  give  thee  his  holy  Spirit,  by  which  thou  mayeji 

/peak  things  profitable,  and  yet  thou  rcpelleji  the  Spi' 
rit  ?  Why  prefcrrejl  thou  thy  meditation  or  Jludy  to  the 
Spirit  of  God?  Otherwife  why  committeji  thou  not  thy - 

felftothe  Spirit? 

§.  XIX.  Secondly,  This  manner  of  preaching  :;,  Ti,e words 
as  ufecl  by  them   (confiderino;   that  they  alfo  affirm  """''  ^'■''^^'^^^ 

-I/-  ;  I        r  ■  r  i       i  i       ')  rings  beget 

that  it  may  be  and  often  ts  performed  by  men  who  \\Q\.ii\\.\u 
are  wicked,  or  void  of  true  grace)  cannot  only  not 
edify  the  chmxh,  beget  or  nourifti  true  faith,  but 
is  deftruftive  to  it,  being  direi^ly  contrary  to  the 
nature  of  the  Chriflian  and  apojiolick  minifiry  men- 
tioned in  the  fcriptures  :  lor  the  apofile  preached 
the  gofpel  not  in  the  wifdom  cf  words ^  left  the  crofs 
of  Cbrjft  fhould  be  of  none  ejj'etl,  i  Cor.  i.  17.  But 
this  preaching  not  being  done  by  the  atHiings  and 
movings  of  God's  Spirit,  but  by  man's  invention 
and  eloquence,  in  his  own  will,  and  through  his 
natural  and  acquired  parts  and  learning,  is  in  the 
wifdom  of  wordsj  and  therefore  the  crofs  of  Chrift 
is  thereby  made  of  none  effetSb.  The  apoftle'j 
fpeech  and  preaching  was  not  with  enticing  words 
of  man's  wifdom,  but  in  demonftration  of  the  Spirit 
and  cf  p'jweVf  that  the  faith  of  their  hearers  fjoii Id 
not  ft  and  in  the  wfdom  cf  men,  but  in  the  power  cf 
God,  I  Cor,  ii.  3,  4,5.  But  this  preaching  having 
nothing  of  the  Spirit  and  power  in  it,  both  the 
preachers  and  hearers  confeiling  they  Vv'ait  for  no 
fuch  thing,  nor  yet  are  ofcentimes  fenfible  of  it, 
mufl  needs  ftand  in  the  enticing  words  of  man's 
wiidom,  fmce  it  is  by  the  mere  v/ifdom  of  man 
it  is  fought  after,  and  the  mere  ftrength  of  man's 
eloquence  and  enticing  v.^ords  it  is  uttered  ;  and 
therefore  no  wonder  if  the  faith  of  fuch  as  hear 
and  depend  upon  fuch  preachers  and  preachings 
Hand   in   the  wifdom  of   men,     and    net   in  the 


390  PROPOSITION      XL 

i5ower  of  God .  The  apoflles  declared,  That  they 
Jfake  not  in  the  words  iz'hich  man's  ivljdom  teacheth^ 
but  luhich  the  Holy  Ghojl  teachetk,  i  Cor.  ii.  13. 
But  thele  preachers  confeis  that  they  are  ftrangers 
to  the  Holy  Ghojf,  his  motions  and  operations, 
neither  do  they  wait  to  feel  them,  and  therefore 
they  fpeak  m  the  words  which  their  own  na- 
tural wifdom  and  learning  teach  them,  mixing 
them  in,  and  adding  them  to,  fuch  words  as  they 
fteal  out  of  the  fcripture  and  other  books,  and 
therefore  fpeak  not  what  the  Holy  Gi'(?/?teacheth. 

3.  True  Thirdly,  This  is  contrary  to  the  method  and 
church's  me-     order   of   the   primitive  church  mentioned  by  the 

thodwasto  ^      ^      .  cj  1  .  1- 

fpeak  by  Re-  apoltle,  I  Lor .  XIV.  30,  C5Jf .  wliere  \n  preaching 
vciation.  every  one  is  to  wait  for  his  revelation,  and  to  give 
place  one  unto  another,  according  as  things  are  re- 
vealed ;  but  here  there  is  no  waiting  for  a  revela- 
tion^  but  the  preacher  muft  fpeak,  and  not  that 
which  is  revealed  unto  him,  but  what  he  hath 
prepared  and  premeditated  before-hand. 

4.  The  Spirit  Laftly,  By  this  kind  of  preaching  the  Spirit  of 
''ridhfro^^^  God,  which  fhould  be  the  chief  inftrufter  and 
being  the  teaclier  of  God's  people,  and  whofe  influence  is 
teacher.  \\\2X  onlv  wliicli  makes  all  preaching  efreclual  and 

beneficial  for  the  edifying  of  fouls,  is  fhut  out, 
and  man's  natural  wifdom,  learning,  and  parts  fet 
np  and  exalted  ;  v/hich  no  doubt  is  a  great  and 
chief  reafon  why  the  preaching  among  the  gene- 
rality of  Chrifiians  is  fo  unfruitful  and  unfuccefsful. 
Yea,  according  to  this  dodlrine,  the  devil  may 
preach,  and  ought  to  be  heard  alfo,  feeing  he  both 
knoweth  the  truth,  and  hath  as  much  eloquence 
as  any.  But  what  avails  excellency  of  fpeech,  if 
the  demonflration  and  power  of  the  Spirit  be 
wanting,  which  toucheth  the  confcience  ?  We  fee 
that  when  the  devil  confeffed  to  the  truth,  yet 
Chrift  would  have  none  of  his  teftimony.  And  as 
thefe  pregnant  teftimonies  of  the  fcripture  do 
prove    this  part  of   preaching  to  be   contrary  to 


p 


Of  Worship.  391 


the  dov.T:riiie  of  Chrift,  fo  do  they  alfo  prove 
that  of  ours  before  affirmed  to  be  conformable 
thereunto. 

§.  XX.  But  if  any  objeft  after  this  manner  Qbiedt. 
Have  not  many  been  benefitted,  yea  and  both  converted 
and  ed'tf.ed  by  the  'minifiry  of  Juch  as  have  'premeditat- 
ed their  ■preaching  ?  Tea  and  hath  not  the  Spirit  often 
concurred  by  its  divine  influence  zvith  preachings  thus 
premeditated,  fo  as  they  have  keen  powerfully  borne  in 
upon  the  fouls  of  the  hearers  to  their  advantage  ^^ 

I  anfwer,  Though  that  be  granted,  whicli  I  fhall  Anfw. 
not  deny,  it  will  not  infer  that  the  thing  was  good 
in  itfelf,   more  than  becaule  Faul  was  met  with  by  pauiperfecu. 
Chrift  to  the  converting;  of  his  foul  riding;  to  Da-  ii"s^;ascon- 

c>  o  vertCG  *  IS  lucre* 

mafcus  to  perfecate  the  faints,  that  he  did  well  in  fo.c  periecu- 
fo  doing.  Neither  particular  actions,  nor  yet  whole  ''"SS'^"'^- 
congregations,  as  we  above  obferved,  are  to  be 
meafured  by  the  a6ts  of  God's  condefcenfionin  times 
of  ignorance.  But  belides  it  hath  oftentimes  fallen 
out,  that  God,  having  a  regard  to  the  fnnplicity 
and  integrity  either  of  the  preacher  or  hearers,  hath 
fallen  in  upon  the  heart  of  a  preacher  by  riis  power 
and  lioly  influence,  and  thereby  hath  led  him  to  '' 
Ipeak  things  that  were  not  in  his  premeditated  dii- 
courfe,  and  v/hich  perhaps  he  never  thought  on 
before  ;  and  thole  paiiing  ejaculations  and  unpre- 
meditated but  living  exhortations,  have  proved 
more  beneficial  and  rcfrefliing  both  to  preacher  and 
hearers  than  all  their  premeditated  fermons.  But 
all  that  will  not  allow  them  to  continue  in  thefe 
things  which  in  themielves  arc  not  approved, 
but  contrary  to  the  praiStice  of  the  apoflles,  when 
God  is  railing  up  a  people  to  ferve  him,  accord in;y 
to  the  primitive  purity  :ind  fpirituality ;  yea,  fiich 
afts  of  God's  condefcenfion,  in  times  of  darknefs  and 
ignorance,  fliould  engage  all  more  and  more  to 
follow  him,  according  as  he  reveals  his  uioizper- 
fe5f  and  fpiritu  a  I  ivay. 


392  iP  R  O  P  O  S  i  T  I  O  N     XI. 

II*  § .  XXI.  Having  hitherto  fpoken  of  preachings 

hlT^lZ'^i.     "^'^^  ^^  ^^  ^^  t°  fpeak  of  p-aying,  concerning  M^hich 
-ward  is  dirtin-  thc    Hkc    controvcrfy    arifeth.     Our    adverfaries, 
5^  law^idT     whofe  religion  is  all  for  the  mofl  part  outfide,  and 
luch  whofe   ads   are  the  mere  produd:  of  man's 
natural  will   and   abilities,   as  they  can  preach,   fo 
can  they  pray  when  they  pleafe,  and  therefore  have 
their  fet  particular  prayers.     I  meddle  not  with  the 
controverfies   among  thenifelves  concerning  this^ 
fome   of  them  being   for  Jet  prayers,   as  a  liturgy^ 
others  for  fuch  as  are  conceived  extempore :  it  fuf- 
fices   me   that  all  of  them  agree  in  this,  That  the 
motions  and  influence  of  the  Spirit  of  God  are  not 
necefiary  to  be  previous  thereunto  ;   and  therefore 
The  prtefts  fet   they  ha ve/d"/ //'»?(?/ in  their  pubHck  Vv^orihip,   as   be- 
times to  preach  fore  and  after  preachino;,   and  in  their  private    de- 

and  ptay,  deny  •*     .  j  •  i     i      r  i 

the  Spirit.  votion,  as  mormng  and  evenmg,  and  before  and 
after  meat,  and  other  fuch  occafions,  at  which  they 
precifely  fet  about  the  performing  of  their  pray- 
ers, by  fpeaking  words  to  God,  whether  they  feci 
any  motion  or  influence  of  the  Spirit  or  not  ;  fo 
that  fome  of  the  chiefeft  have  confefTed  that  they 
have  thus  prayed  without  the  motions  or  af- 
filtance  of  the  Spirit,  acknowledging  that  they 
fmned  in  fo  doing  ;  yet  they  faid  they  looked  upon 
it  as  their  duty  to  do  fo,  though  to  pray  without 
the  Spirit  be  fm.  "We  freely  confefs  Xh^X  prayer 
is  both  very  profitable,  and  a  necelTary  duty  com- 
manded, and  fit  to  be  pra6lifed  frequently  by  all 
Ckrijiia?is ;  but  as  v/e  can  do  nothing  without 
Chrift,  fo  neither  can  we  pray  without  the  con- 
currence and  affiftance  of  his  Spirit.  But  that 
the  ftate  of  the  controverjy  may  be  the  better  un- 
derilood,  let  it  be  coniidered,  firft,  that  prayer 
What  inward  ^^  two-fold,  inivard  and  outivard.  Inward  -prayer 
player  is.  is  that  fecvet  turning  of  the  mind  tcivards  God,  where- 
by, being  fecrctly  touched  and  awakened  by  the 
light  of  Chrift  in  the  confcience,  and  fo  bowed 
down  under  the  fenfe  of  its  iniquities,  imworthi- 


0/ Worship.  595 

iiefs,  and  mifery,  it  looks  up  to  God,  and  joining 
with  the  fecret  fhinings  of  the  feed  of  God^  it 
breatlies  towards  him,  and  is  conftantly  breathing 
fortli  ibme  fecret  defires  and  afpirations  tow^ards 
iiim.  It  is  in  this  fenfe  that  we  are  fo  frequently 
in  fcripture  commanded  to  p'ay  continually^  Luke 
xviii.  1.  I  Their,  v.  17.  Eph.  vi.  18.  Luke  xxi.  36. 
which  cannot  be  underRood  oi  oiitzoard prayer ,  be- 
caufe  it  were  impoffible  that  men  fhould  be  al- 
ways upon  their  knees,  exprefling  words  of  prayer  ; 
and  this  would  hinder  them  from  the  exerciie  of 
thofe  duties  no  lefs  pofitively  commanded.  ^^^- what  outward 
ward  prayer  is,  wdien  as  the  fpirit,  being  thus  in  prayer  is. 
the  exercife  of  inward  retirement,  and  feeling  the 
breathing  of  the  Spirit  of  God  to  arile  power- 
fully in  the  foul,  receives  flrength  and  liberty  by 
^  fuperadded  motion  and  influence  of  the  Spirit  to 
bring  forth  either  audible  figbs,  groans,  or  words, 
and  that  cither  in  publick  alFemblies,  or  in  private, 
or  at  meat,  ^c. 

As  then  inward  prayer  is  necejfary  at  all  times,  inward  prayer 
fo,  fo  long  as  the  day  of  every  manV  vijitation  lafl- "^"iTary  at  aii 
cth,  he  never  wants  fome  influence,   Icis  or  more, 
for  the  praeiice  of  it ;  becaufe  he  no  fooner  retires 
his  mind,  and  confiders  himfelf  in  God's  prefence, 
but  he  finds  himfelf  in  the  pra»5lice  of  it. 

The   outward  excrcije  of  prayer-,     as   needing  a  Outwarci  pray. 
o-reater  and  fuperadded  influence  and  motion  of  the  ^'^/°''^  rcqinre 

P..  .  ,  .  ,,  r.T     y      n  .     ^  fuperadded 

opirit,  as  it  cannot  be  continually  practiied,  lo  nei-  influence, 
thcr  can  it  be  fo  readily,  fo  as  to  be  effcftually 
performed,  until  his  mind  be  fomc  time  acquainted 
with  the  inward ;  therefore  fuch  as  are  diligent  and 
watchful  in  their  minds,  and  much  retired  in  the 
exercife  of  this  inward  prayer,  are  more  capable 
to  be  frequent  in  the  ule  of  the  outward,  be- 
caufe that  this  holy  influence  doth  more  conftant- 
ly attend  them,  and  they  being  better  acquainted 
with,  and  accuftomed  to,  the  motions  of  God's  Spi- 
ritj  can  cafily  percejvc  and  difcern  them.     And  in- 


394  P  R  O  P  O  S  I  T  I  O  N    Xr. 

deed,  asfuch  who  are  mofl:  diligent  have  a  near  ac- 
cefs  to  God,  and  he  taketh  moft  delight  to  draw 
them  by  his  Spirit  to  approach  and  call  upon  him, 
fo  when  many  are  gathered  together  in  this  watch- 
ful mind,  God  doth  frequently  pour  forth  the  Spirit 
of  prayer  among  them  and  ftir  them  thereunto,  to 
the  edifying  and  building   up  of   one   another  in 
love.      But    becaufe   this   outward  prayer  depends 
upon  the  inward,  as  that  which  mull  follow  it,  and 
cannot  be  acceptably  performed  but  as  attended 
with  a  fuperadded  influence  and  motion  of  the  Spi~ 
We  cannot  fix   W/,  therefore  cannot  we  prefix  fet  times  to  pray 
fcearanVra^ .  ^^^^'^'^^dly ,  fo  as  to  lay  2.  neccfTity  to  fpeak  words 
at  fuch  and  fuch  times,  whether  we  feel  this  hea- 
venly influence   and  affifcance  or  no  ;  for  that   we 
judge   were   a  tempting  of   God,    and    a   coming 
before  him  without  Awe  preparation.     We  think  it 
fit  for   us  to  prefent  ourfelves  before  him  by  this 
inward  retirement  of  the  mind,  and  fo  to  proceed 
further,    as   his  Spirit  fliall  help   us   and  draw  us 
thereunto  ;  and  w^e  find  that  the   Lord  accepts   of 
this,  yea  and  feeth  meet  fometimes  to  exercife  us 
in  this  filent   place  for  the   trial  of  our  patience, 
without  allowing  us  to  fpeak  further,  that  he  may 
teach  us  not  to  rely  upon  outward  performances y 
or  fatisfy  ourfelves,  as  too  many  do,  with  the  fay- 
ing of  our  ^nz>(frj'  ;  and  that  our  dependence  upon 
him   may   be  the  more  firm  and  conflant,  to  wait 
for  the  holding  out  of  his  fcepter,  and  for  his  al- 
lowance   to    draw   near    unto  him,    with  greater 
freedom  and  enlargement  of  Spirit  upon  our  hearts 
towards  him.      Yet   neverthelefs   we  do  not  deny 
but  fometimes  God,  upon  particular  occaficns,  very 
fuddenly,    yea   upon  tiie  very  firft  turning  in  of 
the   mind,    may   give   power  and  liberty  to  bring 
forth  words   or  acis  of  outward  prayer,  fo  as  the  J 
foul  can  fcarce  difcern  any  previous  motion,  but  * 
the  influence  and  bringing  forth  tliereof  may  be  as  " 
itwevc  Jimul  ^f'tnel:  jievertheiefs  that  faying  o.f  5 


i 


0/WoRSHiP»  395* 

Bernard  is  true,  that  all  prayer  is  lukezvarm^  lobich 

hath   not  an   injpiration  preceding  it.     Though  v/e 

affirm  that  none  ought  to  go  about  prayer  without 

this  motion,  yet  we  do  not  deny  but  fuch  fin  as  ne-  Such  fm  as  arc 

glcft  prayer  ;  but  their  fin  is  in  that  they  come  not  "^^fl^^f  "'^ 

to  that  place  where  they  may  feel  that  which  would 

lead  them  thereunto.     And  therefore  we  queftion 

not   but   many,    through    negleft    of   this    iniuard 

ivatchfiilnejs  and  retirednejs    of   mind,    mifs    many 

precious   opportunities    to  pray,    and   thereby  are 

guilty  in  the  fight  of  God  ;  yet  would  they  fin  if 

they  (liould  fet  about   the   ad  until  they  llrft  felt 

the   influence.     For  as  he  groily  oifends  his  raajier  a  forward  and 

that  lieth  in  his  bed  and  fleeps,  and  neglefts  to  do  a  "reicis  ler- 

his   7na/ter  s  buhnejs  \  yet   it  luch  a  one  Ihouid  iud- not  his  duty, 

denly   get   up,    without  putting  on  his  cloaths,   or 

taking    along    with  him  thole    neceffary  tools  nnd 

inflriimenis^    wit'pout    which  he  could  not  poilibly 

work,  and  fhould  forwardly  fall  a  doing  to  no  pur- 

pofe,  he  would  be  fo  far  thereby  from  repairing  his 

former  faulty    that  he  would  juftly   incur   a   new 

cenfure  :   and  as  one  that  is  carelefs  and  otherways 

bulled   may  mil's  to  hear  one  fpeaking  unto  hinij 

or  even  not  hear  the  bell  of  a  clock,  tho'   llriking 

hard   by  him,  fo  may   many,  through  negligence, 

mifs   to   hear  God  oftentimes   calling  upon  them, 

and  giving  them  accefs  to  pray  unto  him  ;  yet  v/iU 

not  that  allow  them,   without  his   liberty,  in  their 

own  wills  to  fall  to  work. 

And  laftly.  Though   this  be  the  only  true  and 
proper  method  of  prayer,   as   that  which  is  alone 
acceptable  to   God,  yet  Ihall  w^e  not  deny  but  he  in  times  of 
oftentimes   anfwercd   the    'prayers    and    concurred  <|arknefs  God 

^       -.  -^      ,.  .     ,,         .  .  did  often  hrar 

With  the  aefires  of  lome,  elpecialiy  in  times  of  their  prayers. 
darknefs,  who  have  greatly  erred  herein  ;  fo  that 
fome  that  have  fat  down  \n  formal  prayer,  tho'  far 
wrong  in  the  matter  as  well  as  manner,  without 
the  alfiftance  or  influence  of  God's  Spirit,  yet 
have  found  him  to  take  occafion  there  throngh  to 

5  E 


S9tf  P  R  O  P  O  S  I  T  I  O  N    XI. 

break  in  upon  their  fouls,  and  wonderfully  tender 
and  refredi  them  ;  yet  as  in  "preaching  and  elfe- 
where  hath  afore  been  obferved,  that  will  not  prove 
any  fuch  pra^iices,  or  be  a  juft  let  to  hinder  any 
from  coming  to  pra^ if e  Xh-itpiire^  Jpiritual  and  ac^ 
ceptable  prayer,  which  God  is  again  refloring  and 
leading  people  into,  out  of  all//^/)6'r/?/7fo;;j- and  mere 
empty  formalities.  The  ftate  of  the  controverfy 
and  our  fenfe  thereof,  being  thus  clearly  ftated, 
will  both  obviate  many  cbjeHions,  and  make  the 
Firft,  Spirkuai  anfwer  to  others  more  brief  and  eafy.  I  (hall  firfl 
from  faiptufe.  P^'o^e  t\\\z  fptritiial  pvaycr  by  fome  {hort  confidera- 
tions  from  fcripture,  and  then  anfwer  the  objec- 
tions of  our  oppofcrs,  which  will  ahb  ferve  to  re- 
fute their  method  and  manner  thereof. 
I.  §.  XXII.  And  Firft,  That  there   is  a  ncceffity 

Gods  Spirit     of  this  inward  retirement  of  the   mind  as  previous 

mult  be  telt  to  ,  ,  p,     .     .  t  n    ^  11 

ir.ove  the  mind  to  prayer,  that  the  Spirit  may  be  felt  to  draw  there- 
to  prayer.        uuto,    appeal  s,    for  that  in  moft  of  thofe  places 
where  prayer  is  commanded,  watching  is  prefixed 
thereunto,  as  neceffary  to  go  before,  as  Mat.  xxiv. 
42.  Mark  xiii.  33.  and  xiv.  38.  Luke  xxi.  36.  from 
which  it  is  evident  that  this  watching  M'as  to  go  be- 
fore/'m'<?r.     Now  to  what  end  is  this  watching,  or 
what  is  it,  but  a  wanting  to  feel  God's  Spirit  to  draw 
unto  prayer,  that  fo  it  may    be  done  acceptably  I 
Eph.  vi.  i8.    For  fmcc  we  are  to  pray  always  in  the  Spirit,  and 
cannot  pray  of  ourfelves  without  it  acceptably,  this 
watching  mud  be  for  this  end  recommended  to  us, 
as  preceding  prayer,  that  M^e  may  watch  and  wait 
for  the  feafonable  time  to  pray,  which  is  when  the 
•  .  Spirit  moves  thereunto. 

It.  Secondly,  This  neceflity  of  the  Spirit's  moving 

We  know  not  and  coucurreuce  appears  abundantly  from  that  of 
{;7J°£'spi.  the  apoftleP^^/,  Rom.  viii.  26,  27.  Likewife  the 
Jit  Leips.  Spirit    alfo  helpeth  our  infirmities  :  for  we  know   not 

what  we  fhould  pray  for  as  we  ought  ;  hut  the  Spirit 
if  elf  maketh  interceffion  for  us  with  groanings  which 
cannot  be  uttered.     And  he  that  fearcheth  the  hearts 


Of  Worship.  397 

k'tow^th  "juhat  if  the  mind  of  the  Spirit^  hecaufc  he 
viaketh  intercefion  for  the  faints  according  to  the  will 
cj  God.  Which  firfl  holds  forth  the  incapacity  of 
men  as  of  themlelves  to  pray  or  call  upon  God  in 
their  own  wills,  even  fnch  as  have  received  xhe  faith 
of  Chriji,  and  are  in  meafnre  fan^Sified  by  it,  as 
was  the  church  of  Rome,  to  whom  the  apoftle  then 
wrote.  Secondly^  It  holds  forth  that  which  can 
only  help  and  afliil:  men  to  pray,  to  wit,  the  Spi- 
rit, as  that  without  which  they  cannot  do  it  ac- 
ceptably to  God,  norbeneficially  to  their  own  fouls. 
'Thirdly  y  The  manner  and  way  of  the  Spirit's  inter- 
ceffion,  with  fighs  and  groans  which  are  unutterable. 
And  Fourthly,  That  God  receiveth  gracioufly  the 
prayers  of  fuch  as  are  prefented  and  offered  unto 
himfelf  by  the  Spirit,  knowing  it  to  he  according  to 
his  will.  Now  it  cannot  be  conceived  but  this  or- 
der of  prayer  thus  aiTerted  by  the  apoftle  is  moft 
confiftent  with  thofe  other  teftimonies  of  fcripture, 
commending  and  recommending  to  us  the  ufe  of 
prayer.     From  which  I  thus  argue, 

If  any  man  know  not  hozu  to  pray,  neither  can  do  it  Arg. 
without  the  help  of  the  Spirit,  then  it  is  to  no  purpofe  for 
him,  but  altogether  unprofitable y  to  pray  without  it. 

But  the  firit  is  true,   therefore  alfo  the  lad. 

Thirdly,    This   neceflity   of   the  Spirit  to  true        III. 
prayer  appears  from  Eph.v'i.   18.   and   Ji^de   20.  JJ^'^Yl'^j^^J'! 
where  the  apoftle  commands  to  pray  always   in  the  watchin  j 
Spirit,  and  watching  thereunto  ;  which  is  as  much  as  ^^^■■«'^"^°« 
if  he  had  faid,  that  we  were  never  to  pray  without 
the  Spirit,  or  watching  thereunto.    And  J//^/i' Ihew- 
eth  that  fuch  prayers  as  are  /'//  the  Holy  Gbcfi  only, 
tend  to  the  building  up   of  ourfelves  in   our  mo/l  holy 


taith. 


Fourthly,  The  apoftle  P^?// faith  exprefily,  i  Ccr,        \\t 
xii.  3.  'That  no  'man  can  fay  that  Jtfus  is  the  Lord  but  Manonnc: 
by  the  Holy  Ghoji  :  if  then  Jefus  cannot  be  thus  right-  L.lrd'but^bv 
ly   named    but  by   the  Holy  Ghofi,  far  lefs  can  he  thcHoiyGhoR, 
be  acceptably  called  upon.    Hence  the  famq  apoftlq 


39B  P  R  O  P  O  S  I  T  I  O  N     XL 

declares,   i    Cor.   xiv.    15.   that  he  ivill pray  zvith 

the  Spirit,  Sec.     A  clear  evidence  that  it  was  none 

of  his  method  to  pray  without  it. 

V.  But  Fifthly,  KW  prayer  without  the  Spirit  is  aho- 

P°f '"''^ ""'    mination,  fuch  as  are  the  'prayers  of  the  ivicked.  Pro  v. 

liear  trie  pray-  ...  ^       J  J  ■  ' 

ersofthe        xxviii.  9.     And  the  confidence  Xh2it  the  faints  have 
vicec.  ^j^^j.  QQ^r^^-^ii  ]^g^,^  them  is,   if  they  ajk  any  thing  ac- 

cording to  his  luill,  I  John  v,  14.  So  if  the  prayer 
be  not  according  to  his  will,  there  is  no  ground  of 
confidence  that  he  will  hear.  Now  our  adverfaries 
v/ill  acknowledge  that  prayers  without  the  Spirit 
are  not  according  to  the  will  of  God,  and  therefore 
fuch  as  pray  without  it  have  no  ground  to  expeifl: 
an  anfwer:  for  indeed  to  bid  a  man  ^/-^^  without 
the  Spirit  is  all  one  as  to  bid  one /^ j  without  eyes, 
work  without  hands,  or  go  without  feet.  And  to 
deiire  a  man  to  fall  to  prayer  ere  the  Spirit  in  fome 
meafurc  lefs  or  more  move  him  thereunto,  is  to 
deiire  a  man  to  fee  before  he  opens  his  eyes,  or  tq 
^alk  before  he  rife  up,  or  to  work  with  his  hands 
before  he  moves  them. 
VI.  '  §.  XXIII.  But  laftly,  From  this  falfe  opinion  of 

fm^tof'oLll  P^'aying  without  the  Spirit,  and  not  judging  it  ne- 
ed by  the  spi-  ceffary  to  be  waited  for,  as  that  which  may  be  felt 
to  move  us  thereunto,  hath  preceded  all  the  fu- 
perftition  and  idolatry  that  is  among  thofe  called 
Chrijiians,  and  thofe  many  abominations  where- 
with the  luovdi^  provoked,  a.ud  his  Spirit  grieved  ; 
fo  that  many  deceive  themfelves  now,  as  the  Jeivs 
did  of  old,  thinking  it  fufficient  if  they  pay  their 
daily  facrifices,  and  offer  their  cuftomary  obla- 
tions ;  from  thence  thinking  all  is  well,  and  creating 
a  falfe  peace  to  themfelves,  as  the  whore  in  the 
Proverbs,  becaufp  they  have  offered  up  tiieiry"^- 
crificss  of  morning  and  evening  prayers.  And 
therefore  it  is  manifell:  that  their  conftant  ufe  of 
thefe  things  doth  not  a  whit  influence  their  lives  and 
converfations,  but  they  remain  for  the  rnoft  part 
as  bad  as  ever.     Yea,,  it  is  frequent  both  Eiiiong 


ru. 


'  0/ Worship.  g99 

Pf.p'Jis  and  Prot^Jlants,  for  them  to  leap  as  it 
were  out  of  their  vain,  hght,  and  profane  conver- 
fations  at  their  y^^  hours  2.nd  Jeajuns^  and  fail  to 
tlieir  cuftomary  devotion  ;  and  then,  when  it  is 
fcarce  finiihed,  and  the  words  to  God  fcarce  out, 
the  former  profane  talk  comes  after  it  ;  fo  that  the 
fame  wicked  profane  fpirit  of  this  world  avSluates 
them  in  both.  If  there  be  any  fuch  thing  as  vain 
oblations  J  or  prayers  that  are  abomination,  which 
God  hearetli  not  (as  is  certain  there  are,  and  the 
fcripture  telUfies,  Ifa.  Ixvi.  3.  Jer.  xiv.  12.)  cer- 
tainly fuch  prayers  as  are  a<5i:ed  in  man's  will,  and 
by  liis  own  ftrength,  without  God's  Spirit,  mud  be 
of  that  number. 

§ .  XXIV.  Let  this  fuffice  for  proof.  I  (hall 
now  proceed  to  anfwer  their  objedlions,  when  I 
have  faid  fomething  concerning  joming  in  prayer  Concerning 
ivith  others.  'I'hofe  that  pray  topetlier  with  one J''"""^ "f^''" 
accord  ufe  not  only  to  concur  in  their  fpirits, 
but  alfo  in  the  geflure  of  their  body,  which  we 
alio  v/ilHngly  approve  of.  It  becometL  thoie  wlio 
approach  before  God  to  fray ,  that  they  do  it  M'ith 
lowed  knees,  and  with  tlieir  heads  uncovered,  whicli 
is  ourpraftice. 

But   here  arifeth  a   controvcrfy,    Whether   it  be  OI-.ie(fl;.  I. 
lazvful  to  join  ivith  others  by  thoje  external  f^gns   of 
reverence,    albeit    not    in   heart,  who  pray  formally, 
not  waiting  for  the  motion  of  the  Spirit ,  nor  judging 
it  neceffary. 

We   anfwer,   Not  at  all  ;   and  for   our  tefcimony  Anfw. 
in  this  thing  we  have   iulFcred  not  a  little.     For 
when  it  hath  fallen  out,   that   either  accidentally,  Thereafon  why 
or  to  witnefs  againd  their  worfliip,   we  have  been  .^'''=  """'^J'^^" 
prelcnt  during  the  lame,   and  have  not   found  it 
lawful  for  us   to  boiv  with  thcni   thereunto,   they 
have     often    perfecuted    us,    not    only    v/ith    re- 
proaches, but    alfo   with    ftrokes    and  cruel  beat- 
ings.    For  this   caulb  they  ufed    to   accul'e    us  of 
pride,  profanity,    and  madncfs,   as  if  wc  had  no 


400  P  R  O  P  O  S  I  T  I  O  N    XI. 

refpect  or  reverence  to  the  ivorjhip  cf  God^  and 
as  if  we  judged  none  could  pray,  or  were  heard 
of  God,  but  oiirfelves.  Unto  all  which,  and 
many  more  reproaches  of  this  kind,  we  anfwer 
briefly  and  modeftly,  That  it  fulficeth  us  that  we 
are  found  fo  doing,  neither  through  pride,  nor 
madnefs,  nor  profanity,  but  merely  lefl  we  fhould 
hurt  our  conjciences  ;  the  reafon  of  which  is  plain 
and  evident :  for  fince  our  principle  and  do^nne 
oblige  us  to  believe  that  the  prayers  of  thofe  who 
themfelves  confefs  they  ai^  not  actuated  by  the  Spirit 
are  abominations,  how  can  we  with  a  fafe  confcience 
join  with  them  ? 

ObjetH:.  I.  If  they  urge,  That  this  is  the  height  of  unchari- 
tablemjs  and  arrogancy,  as  if  we  judged  ourf elves  al- 
ways to  pray  by  the  Spirit's  motion,  but  they  never  ; 
as  if  we  were  never  deceived  by  praying  imthout  the: 
motions  of  the  Spirit,  and  that  they  were  mver  a£luat~ 
ed  by  it,  feeing  albeit  they  judge  not  the  motion  cf  the 
Spirit  always  necejjary,  they  confefs  never thele/s  that 
it  is  very  prof  table  and  comfortable,  and  they  feel  it 
often  influencing  them  ;  which  that  it  fometimes  falls 
out  we  cannot  deny  ; 

Anfw.  To  all  which  I  anfwer  diflinc^tly,  If  it  were  their 

known  and  avowed  dotirine  not  to  pray  without 
the  motion  of  the  Spirit,  and  that,  ferioufly  hold- 
ing thereunto,  they  did  not  bind  themfelves  to 
pray  at  certain  prejcribcd  times  precifely,  at  which 
times  they  determine  to  pray,  though  without  the 
Spirit,  then  indeed  we  might  b£  accufed  of  un- 
charitablenefs  and  pride,   if  we  never  joined  with 

Shall  we  con-  them  ;  and  if  they  fotaup-ht  and  praclifed,  I  doubt 

firm  the  hyoo-  ,  .  i   i    i         i       ^    i    r'  r-  , 

critcswhen      Hot  Dut  it  wouJd  be  lawful  for  us   lo  to   do,   un- 
prayiiig.         \^i^^  thcrc   fliould  appear  fome   manifeft  and  evi- 
dent  hypocrify    and    delufion.     But   feeing    they 
confefs  that  they  pray  without  the  Spirit,  and  feeing . 
God  hath  perfuaded  us  that  fuch  prayers  are  abo~\ 
rninable,  how  can  we  with  a  fafe   confcience  joinj 
with  an  abomination  ?  That  God  fometimes  conde-* 


0/ Worship.  40 x 

fcends  to  them,  \vc  do  not  deny  it ;  akho'novv',  when 
thc/piritiial  zvorp.r}p  is  openly  proclaimed,  and  all 
are  invited  unto  it,  the  cafe  is  otherwise  than  in 
lliole  old  times  of  apoflaly  and  darknefs  ;  and 
therefore,  albeit  any  Ihould  begin  to  pray  in  our 
prefence,  not  expeding  the  motion  of  the  Spirit  ; 
yet  if  it  manifefHy  appear  that  God  in  condefcen- 
iion  did  concur  with  fuch  a  one,  then  according 
to  God's  will  we  fliould  not  refufe  to  join  alfo  ; 
but  this  is  rare,  left  thence  they  fliould  be  con- 
firmed in  their  falfe  principle.  And  although  this 
feems  hard  in  our  profellion,  ncverthelefs  it  is  fo 
conlirmed  by  the  authority  both  of  fcripture  and 
right  reafon,  that  many  convinced  thereof  have 
embraced  this  part  before  other  truths,  which  were 
eafier,  and,  as  they  feemed  to  fome,  clearer.  Among 
whom  is  memorable  of  late  years  Alexander  Skein, 
a  magiftrate  of  the  city  of  Aberdeen,  a  man  very 
modelt,  and  very  averfe  from  giving  offence  to 
otlicrs,  who  nevcrthelefs  being  overcome  by  the 
power  of  Truth  in  this  matter,  behoved  for  this 
caufe  to  feparate  himfelf  from  the  pubiick  afiem- 
blies  and  prayers,  and  join  himfelf  unto  us;  vrho 
alfo  gave  the  reafon  of  his  change,  and  likewifefuc- 
cind:ly,  but  yet  fubflrajti  ally,  comprehended  this  ccn- 
troverfy  concerriing  zvcrjhip  in  fome  (hort  qucf^.ions, 
which  he  offered  to  the  pubiick  preachers  of  the  city, 
and  which  I  think  meet  to  infert  in  tliis  place.  „ 

1.  Iv better  or  not  jijould  c.n  att  of  Lroa  s  ivor/mp  oi  A.skcm 
he  p-Gfie  ahi/t  zvitboia  the  motions,   leadings,   and  ^^.P'^P'^f'^'i  toihc 

o  _  '  <b    '  pre?.cnc:s  m 

Ingi  of  the  Holy  Spirit  ?  Abcdeeu. 

2 .  If  the  motions  of  the  Spirit  he  neceffary  to  every 
Varticular  duty,  whether  JJjor. Id  he  be  waited  v.pcn,  that 
all  our  iiBs  and  words  may  be  according  as  he  gives  utter- 
ance and  affiflance  .^ 

5 .  Whether  every  one  that  hears  the  -name  cf  a, 
"ihriftian,  or  profejfcs  to  he  a  Proteltant,  hath  Juch  an 
minterrupted  meajure  thereof,  that  he  7nay,  withotif- 
'jjaiting,  go  immediately  about  the  duty  ^ 


402  P  R  O  P  O  S  I  T  I  O  N    XI. 

4.  If  there  he  an  indifpofttion  and  unfit nefs  at  Jome 
times  for  Juch  exerclfes,  at  leaf:  as  to  the  fpiritual  and 
lively  'performance  thereof^  whether  ought  they  to  be 
performed  in  that  cafe ,  and  at  that  time  f 

5.  If  any  duty  he  gone  about,  under  pretence  that  it 
is  in  obedience  to  the  external  command^  without  the 

Jpiritual  life  and  motion  necejfary,  whether  fuch  a  duty 
thus  performed  can  in  faith  be  expeSfed  to  be  accepted 
of  God,  and  not  rather  reckoned  as  a  bringing  of 
Lev.  xvi.  1.  flrange  fire  before  the  Lord,  feeing  it  is  performed  at 
befi  by  the  firength  of  natural  and  acquired  parts ^  and 
not  by  the  firength  and  afiiftance  of  the  Holy  Ghofi^ 
which  was  typified  by  the  f^re  that  came  down  from 
heaven^  which  alone  behoved  to  coiifume  the  Jacrifixe 
and  no  other  ? 

6 .  IVhether  duties  gone  about  in  the  mere  firength 
of  natural  and  acquired  parts,  whether  in  publick  or 
private,  be  not  as  really,  upon  the  matter,  an  image  of 
man^s  invention  as  the  popifli  zvorfoip  though  net  Jo 
grojs  in  the  outward  appearance  ?  And  therefore  whe- 
ther it  be  not  as  real  Juperfiition  to  countenance  any 
worfhip  of  that  nature,  as  it  is  to  countenance  popilli 
worfhip,  tho'  there  be  a  difference  in  the  degree  ? 

7 .  IVhether  it  be  a  ground  of  offence  or  jifijcan- 
dal  to  countenance  the  worfhip  of  thofe  ivhoje  pro- 
feffed  principle  it  is  neither  to  /peak  for  edification, 
nor  to  pray,  but  as  the  Holy  Ghofi  fuall  be pleafed  to 
afftfi  them  in  feme  meafure  lejs  or  more  ;  without  which 
they  rather  choofe  to  be  filent^  than  to  /peak  without 
this  influenced' 

Unto  thefe  they  anfwered  but  very  coldly   and 
faintly,  whoib  ani'vvers  likewife  long  ago  he   re- 
futed. 
tverruftnot         Seeing  thcH  God  hath   called  us  to  his  fpiritual 
lofe.urwit-     worfhip,    aud    to    tefliify '  againft    the    human  and 
"'=^^"«^°'^°^- voluntary    worfliips    of    the   apoftafy,    if  we    did 
not  this   way  fland   immovable   to  the    truth    re- 
vealed, but  fnould  join  with  them,   both  our  tefti- 
niony  for  God  would  be  weakened  and  loft,  and 


Of  WoRSui?i  403 

Jt  would  be  impoflible  fteadily  to  propagate  this 
worfhip  in  the  world,  whole  progrefs  we  dare 
neither  retard  nor  hinder  by  any  act  of  ours  ;  though 
therefore  we  Ihall  lole  not  Only  worldly  honour, 
but  even  our  lives.  And  truly  many  Pvotejiants^ 
through  their  unfteadineis  in  this  thing,  for  poli- 
tick ends  complying  with  the  Popi^j  abominations^ 
have  greatly  fcaudalized  their  profeflion,  and  hurt 
the  reformation  j  as  appeared  in  the  example  of 
the  Ektlor  of  Saxony  ;  who,  in  the  convention  at  Ei.aor  ofSax- 
A'.tgjhurg,  in  the  year  ij'30,  being  commanded  by  °"y'^*  I^J""^^"^^ 
the  Emperor  Charles  the  Fifth  to  be  prefent  at  the  tert-ius. 
majs^  that  he  might  carry  the  fword  before  him, 
according  to  hin  place  ;  which  wheii  he  juftly 
fcrupled  to  perforrri,  his  preachers  taking  more 
care  for  their  prince's  honour  than  for  his  con- 
fcience,  pcrfuaded  him  that  it  was  lawful  to  do 
it  againft  his  confcience.  Which  was  both  a  very 
bad  example,  and  great  fcandal  to  the  reforma- 
tion, and  difpleaied  many  ;  as  the  author  of  the  Secohdiy,  ob- 
liifiory  of  the  ComuH  of  fre^it,    in  his  firft    book,  '^^T\  '*^""'' 

■J       J      ^  '  •'J   Ipiritual  prayer 

-well  oblerves.     But  now  I  haften  to  the  objections  aniwered. 
of  our    ad\^erfaries  againft  this  method  of  pray- 
ing. 

§.  XXV.  Firft  ;  They  objea:,  Thntiffuchpar-Qhlca.,  I. 
ticiilar  inflitencss  were  needful  to  outward  ahs  of  wor- 
fjip,  then  they  foould  alfo  be  needful  to  inward  a^s^ 
to  wit  J  defire  and  love  to  God.     But  this  is  abfurd  ; 
therefore  alfo  that  from  whence  it  follows. 

I  anfwer  ;  That  which  was  faid  iii  the  fate  of  Anfw> 
the  controverfy  cleareth  this  j  becaufe,  as  to  thofe 
general  duties,  there  never  wants  an  influence,  io 
long  as  tlie  day  of  man's  vifitation  lafteth  ;  during 
which  time  G'v/^ /j  clways  near  to  him,  and  wrejl- 
ling  with  him  by  his  Spirit,  to  turn  liim  to  him- 
ielf ;  fo  that  if  lie  do  bat  (land  ftill,  and  ceaie 
from  his  evil  thoughts,  the  Lord  is  tiear  to  iiclp 
him,  ^c.     But  .?.s  to  the  outward  acls  of  prayer^, 

^  F 


404 


PROPOSITION    XI. 


Anfwt 


they  need  a  more  fpecial  motion  and  influence,  as 
hath  been  proved. 
Objeft  2.  Secondly  ;  They  obje6t,  'That  it  might  be  aljo 
nlleged^  that  men  ought  not  to  do  moral  duties^  as 
children  to  honour  their  parents^  men  to  do  right  to 
their  neighbours ^  except  the  Spirit  move  them  to  it. 

I  anfwer  ;  There  is  a  great  diJEFerence  betwixt 
thefe  general  duties  betwixt  man  and  man^  and  the 
particular  exprefs  ad:s  of  worfhip  towards  God  :  the 
one  is  merely  fpiritual,  and  commanded  by  God  to 
be  performed  by  his  Spirit  ;  the  other  anfwer  their 
end,  as  to  them  whom  they  are  immediately  di^ 
redled  to  and  concern,  though  done  from  a  mere 
natural  principle  of  felf-love  ;  even  as  beajts  have 
natural  aiFedlions  one  to  another,  and  therefore  may 
be  thus  performed.  Though  I  fhall  not  deny,  but 
that  they  are  not  works  accepted  of  God,  or  bene- 
ficial to  the  foul,  but  as  they  are  done  in  the  fear 
of  God,  and  in  his  bleffing,  in  which  his  children 
do  ail  things,  and  therefore  are  accepted  and  bleffed 
in  whatfoever  they  do. 

Thirdly  ;    They  objedl,    That  if  a  wicked  man 
ought  not  to  pray  without  a  motion  of  the  Spirit,   bi-^ 
caiife  his  prayer  would  be  finful ;  neither  ought  he  to 
J»rov.  xxi.  4.  plozu  by  the  fame  reafon,  becaufe  the  plowing  of  the 
wicked,  as  well  as  his  praying,  is  fm. 

This  objection  is  of  the  fame  nature  with  the 
former,  and  therefore  may  be  anfwered  the  fame 
way  ;  feeing  there  is  a  great  difference  betwixt 
natural  ad:s,  fuch  as  eating,  drinking,  fleepitig,  and 
feeking  fufienance  for  the  body  (which  things  man 
hath  common  with  beafts)  and  fpiritual  afts.  And 
it  doth  not  follow,  becaufe  man  ought  not  to  go 
aboat  fpiritual  a5ls  without  the  Spirit,  that  there- 
fore he  may  not  go  about  natural  a£ls  without  it. 
The  analogy  holds  better  thus,  and  that  for  the 
proof  of  our  affirmation,  That  as  man  for  the 
going  about  natural  ac^s  needs  his  natural  fpirit  ;; 
fo  to  perform  fpiritual  avHis  he  needs  the  Spirit  of  i 


Objed.  3. 


Anfw. 

Howafts  of 
nature  differ 
from  the 
Spirit's. 


0/ Worship.  40^ 

God.  That  the  natural  aEis  of  the  wicked  and 
unregenerate  ^x^finful^  is  not  denied  ;  though  not 
as  in  themlelves,  but  in  fo  far  as  man  in  that 
ftate  is  in  all  things  reprobated  in  the  fight  of 
God. 

.  Fourthly  ;  They  objc6l,    That  wicked  men  may,  Obj.  4. 
according  to  this   dodlrinCy  forbear  to  pray  for  years 
together^  alleging^  they  want  a  motion  to  it. 

I  aniwer  ;  'i'he  falfe  pretences  of  wicked  men  Anfv/. 
do  nothing  invalidate  the  truth  of  this  dodrine  j 
for  at  that  rate  there  is  no  dodrine  of  Chrift, 
which  men  might  not  fet  afide.  That  they  ought 
not  to  pray  without  the  Spirit ,  is  granted  ;  but  then 
they  ought  to  come  to  that  place  of  watching^  That  wicked 
where   they  may   be  capable    to  feel  the    Spirit's  mennegiea 

,V.,  y-      •      1         1    •  •  1  ,        'n^  iRotions  ©f 

motion.  1  hey  Jin  indeed  in  not  praying  ;  but  the  the  spirit  to 
caufe  of  this  y/«  is  their  not  watching:  fo  their  p"^* 
negledt  proceeds  not  from  this  dodlrine,  but  from 
their  dilbbedience  to  it  ;  feeing  if  they  did  pray 
without  this,  it  would  be  a  double  fin,  and  no  ful- 
filling of  the  command  to  pray  :  nor  yet  would 
their  prayer y  without  this  Spirit,  be  ufeful  unto 
them.  And  this  our  adverfaries  are  forced  to 
acknowledge  in  another  cafe  :  for  they  fay,  //  is  a 
duty  incumbent  on  Chrijiians  to  frequent  the  Jacra^nent 
of  the  Lord's  fupper^  as  they  call  it  :  yet  they  fay, 
Nj  man  ou^^ht  to  take  it  unworthily :  yea,  they  plead, 
that  fuch  as  find  themfelves  unprepared,  mufi:  ab- 
ftain  ;  and  therefore  do  ufually  excommuicate  them 
from  the  table.  Now,  though  according  to  them 
it  be  necefiary  to  partake  of  this  facrament  ;  yet  it 
is  alfo  necefiary  that  thofe  that  do  it,  do  firfl  ex- 
amine themi'elves,  lefl:  they  eat  and  drink  their 
own  condemnation :  and  though  they  reckon  it 
ftnful  for  them  to  forbear,  yet  they  account  it 
more  fmful  for  them  to  do  it  without  this  exami- 
na*^ion. 

Fifthly  ;  They  object  A^s  viii.   22.   where  Peter  Q^^     - 
commanded  Simon  Magus,   that  wicked  forcer er^  tQ 


4o6  P  R  O  P  O  S  I  T  I  O  N     XI. 

pray  ;   from  thence  inferring,  l!hat  wicked  men  may 
and  ought  to  fray. 
Anfw.  J  aniwer  ;  That  in  the  citing  of  this  place,  as  I 

have  often  qbferved,  they  omit  the  firft  and  chiefeil 
part  of  the  vcrfe,  which  is  thus,  A5ls  viii.  verf.  22. 
Theforcerer     Repent  therefore  of  this  thy  wickednefs^  and  pray  Gody 
no?w^ithout*'^'   (/'  ps^k^p^^  ike  thought  vf  thine  heart  may  be  forgiven 
repentance.      f/j^^  ;  fo  hprc  he   bids  him   firft  Repent.     Now  the 
lead  me af lire  of  true  repentance  cannot  be  without 
fomewhat  of  that  inward  retirement  of  the  mind 
which  we  fpeak  of  ;  and  indeed  where  true  repen- 
tance goeth  firft,  we  do  not  doubt  but  the  Spirit  of 
God  will  be  near  to  concur  with,  and  influence  fuch 
to  pray  to  and  call  upon  God. 

And  Laftly  ;    They    objeft,    That  many  prayers 
hegut^  without  the  Spirit  have  proved  effe£lual  ;  and 
that  the  prayers  of  wicked  men  have  be^n  heard ^  and 
found  acceptable t  as  Ahab's. 
r^y^  71iis  objeftiqn  was  before   folved.    For  the  acts 

of  God^s  compaffion  and  indulgence  at  fome  times,, 
and  to  fome  perfpns,  upon  fmgular  extraordinary 
occafions,  are  not  to  be  a  rule  of  our  actions.  For 
if  we  fhould  make  that  the  meafare  of  our  obedi- 
ence, great  inconveniences  would  follow  ;  as  is  evir 
dent,  and  will  be  acknowleged  by  all.  Next,  We 
do  not  deny,  but  wicked  pen  are  fenfible  of  the 
motions  and  operations  of  God's  Spirit  oftentimes, 
before  their  day  be  expired ;  from  which  they  may 
at  times  pray  acceptably  ;  not  as  remaining  alto- 
gether wicked,  but  as  entering  into  piety,  from 
whence  they  afterwards  fall  away. 
IH.  §.  XXVI,    As  to   the  Jlnging    of  pj alms,    there 

nging       will  not  be  need  of  any  long  difcourie  ;  for  that 
"''  the  cafe  is  juft  the   fame  as  in  the  two  former  of 

preaching  and  prayer.  We  confefs  this  to  be  a 
part  of  God's  worfliip,  and  very  f'weet  and  re- 
frefliing,  when  it  proceeds  from  a  true  fenfe  of 
God's  love  in  the  heart,  and  ariles  from  the  di- 
vine influence  of  the  Spirit,  which  leads  fouls  to 


0/ Worship.  407 

breathe   forth  either  a  fvveet  harmony,  or  words  a  fweetViar- 
i'uitable  to  the  preient   condition  ;    whether  they  "-o"'°"-f^"""^- 
be  words  formerly  uie4  by  the  faints,   and  record- 
ed  in   fcripture,  fiich   as  the  PJcilms  of  David,   or 
other   words  ;    as  were    the  hymns   and   fongs  of 
Zacharias,  Smeon,  and  the   blelfed    Virgin    Mary. 
But  as  for  the  formal  cufiomary  way  o^  fmging,   it  p,ut  formal 
hath  no  foundation  in  fcripture,   nor  any  ground  ^'"^^'J|s  has  no 
in  true  Chriflianity  ;  yea,   befides   all   the  abufes  knpcuie. 
incident  to  prayer  and  preaching,  it  hath  this  more 
peculiar,    that    oftentimes    great    and    horrid  lies 
are  faid  in  the  fight  of  God  :   for  all  manner  of  profane  fms- 
wicked  profane   people   take  upon  them  to  pcrfo-  ^',',,',^''^^0^''^'°/ 
nate  the  experiences    and    conditions    of    blefled  f-iied. 
David ;  which  are  not  only  falfe,  as  to  them,  but 
alfo  as  to  fame  of  more  fobriety,  who  utlei  them 
forth:   as  where  they  will  fmg  fometimes,    PJalm 
xxii.   14. — My  heart  is  like  wa.\,  it  is  rneiced  in  the 
midft  of  mv  bozvels  :  and  verfe   15*.     My  firength  is 
dried  up  like  a  potfberd,    and  my   tongi'e  clsaveth   t9 
my  jaws ;    and  thou  haft  brought  me  into  the  dft  of 
death:  and   Ffahn  vi.  6.  I  am  tveary  with  tny  groan- 
ing, all  the  night  make  I  my   bed  to  fwim :  1  water 
my  couch  %vith   my  tears :  and  many  more,  which 
thofe   that   fpeak   know  to  be   falfe,   as   to  them. 
And   fometimes   will  confefs  juft   after,    in   their 
prayers,  that  they  are  guilty  of  the  vices  oppofice 
to  thofe  virtues,  which  but  juft  before  they  have 
afferted  themielves   endued  with.     Who  can  fup- 
pofe   that   God   accepts  of  fuch  juggling  I  And  in- 
deed £\.\c\\fmging  doth  mo]-e  pleafe  the  carnal  ears  of 
men,  than  the  pure  ears  of  the  Lord,  who  abhors 
all  lying  and  hypocrify. 

That  Jinging  then  that  pleafeth  him  muft  pro- 
ceed from  that  which  is  P  UR  E  in  the  heart  (even 
from  the  Word  of  Life  therein)  In  and  by  which, 
richly  dwelling  in  us,  fpiritual  fcngs  and  hymns  are 
returned  to  the  Lord,  according  to  that  of  the 
apoltlc,  Col.  iii,  16, 


40  8 


PROPOSITION    XL 


Artificial 

mufick. 


this  world  at 
tend*  this  in- 
ward worlhip 


But  as  to  their  artificial  miiftck^  cither  by  or- 
gans, or  other  inftrumcnts,  or  voice,  we  have 
neither  example  nor  precept  for  it  in  the  New 
Teftament. 

§.  XXVn.  But  Laftly  ;  The  great  advantage 
of  this  true  worjhip  of  God,  which  we  profefs  and 
praftife,  is,  that  it  confifteth  not  in  man's  wifdom. 
No  fpkndor  of  arts  or  induftry;  neither  needeth  the  glory,  pomp, 
riches,  nor  fplendor  of  this  world  to  beautify  it, 
as  being  "  of  a  fpiritual  and  heavenly  nature  ;  and 
therefore  too  fimple  and  ccitemptible  to  the  natu- 
ral mind  and  will  of  man,  that  hath  no  delight 
to  abide  in  it,  becaufe  he  finds  no  room  there  for 
his  imaginations  and  inventions,  and  hath  not  the 
opportunity  to  gratify  his  outward  and  carnal 
fenfes  :  To  that  this  form  being  obferved,  is  not 
likely  to  be  long  kept  pure  without  the  power  ; 
for  it  is  of  itfelf  fo  naked  without  it,  that  it  hath 
nothing  in  it  to  invite  and  tempt  men  to  dote 
•upon  it,  further  than  it  is  accompanied  with  the 
pov/er.  Whereas  the  worfhip  of  our  adverfaries 
being  performed  in  their  own  wills,  isfelf-plealing, 
as  in  which  they  can  largely  exercife  their  natural 
parts  and  inventions  :  and  fo  (as  to  moft  of  them) 
having  fomewhat  of  an  outward  and  worldly  fplen- 
dor, delectable  to  the  carnal  and  wordly  fenfes, 
they  can  pleafantly  continue  it,  and  fatisfy  them- 
felves,  though  without  the  Spirit  and  power  ;  which 
they  make  no  ways  effential  to  the  performance  of 
their  worfhip,  and  therefore  neither  wait  for,  nor 
expetH;  it. 
Thcworfi,ipof  §•  XXVIII.  So  that  to  conclude,  The  worfhip, 
the  Quakeis.  preaching,  praying  and  fmging,  which  we  plead 
for,  is  fuch  as proceedeth  from  the  Spirit  of  God^  and  is 
always  accompanied  with  its  influence,  being  begun  by 
its  motion,  and  carried  on  by  the  power  and  firength 
thereof  \  and  Jo  is  a  worihip  purely  fpiritual :  fuch 
as  the  fcripture  holds  forth,  John  iv.  23,  24.  I  Cor. 
xiv.  15.  Epb,  vi.  18,  &c. 


The  carnal 
■worfhip 
pleafes  felf. 


0/ Baptism.  i  409 

But  the  worftiip,  preaching,  praying  and  fmging,  our  adverforiw 
which  our  advcrfaries  plead  for,  and  which  we  op-  worihip. 
pofe,  is  a  worpip  which  is  both  begiifi,  carried  on^ 
and  concluded  in  ma?i*s  own  natural  will  and  ftrength, 
witl^ut  the  motion  or  influence  of  God's  Spirit,  xuhich 
they  judge  they  fieed  not  wait  for  ;  and  therefore  may 
be  truly  performed,  both  as  to  the  matter  and  manner y 
by  the  wickedeft  of  men.  Such  was  the  worjhip  and 
vain  oblations  which  God  always  rejeded,  as  ap- 
pears from  Jfa.  Ixvi.  3.  fer.  xiv.  12,  (ko..  Jfa.  i.  13. 
Prov.  XV.  29.  John  ix.  31. 

PROPOSITION    XII. 

Concerning  Baptism. 

As  there  is  one  Lordy  2016.  one  faith  ^  fo  there  is  w^  Eph.  iv  5. 
baptifm  ;  which  is  not  the  putting  away  the  filth  ^''*^'' ".'•2»« 
of  the  flefh,    but  the  anfwer  of  a  good  confcience  cai.  iii.  27! 
before    God,    by  the    refurreEfton   of  Jefus   Chrift.  ^°^"j,'|;/'^^ 
And  this   baptifm   is  a  pure  and  fpiritual  thing,  iCor.  j.  17. 
to  wit,  the  baptifm  of  the  Spirit   and  Fire,  by 
which  we  are  buried  with  him,  that  being  wafhed 
and  purged  from  our  fins,  we  may  walk  in  nexu- 
7iefs  of  life:  of  which  the  baptifm  of  John  was 
a  figure,  which  was  commanded  for  a  time,  and 
not  to  continue  for  ever.     As  to  the  baptifm  of 
jjijants,  it  is  a  mere  human  tradition,  for  which 
neither  precept  nor  pra^ice  is  to  be  found  in  all 
the  fcripture. 

§.  I.  T  Did  fufficiently  demonftrate,  in  the  expla- 
X  nation  and  proof  of  the  former  propo- 
fition,  how  greatly  the  profcjfors  of  Cbr/Jiianity, 
as  well  Protejtants  as  Papijis,  were  degenerated 
in  the  matter  of  worjhip,  and  how  much  fi:rangers 
to,  and  averfe  from  that  true  and  acceptable  wor- 
jhip that  is  performed  in  the  Spirit  cf  Truth,  be- 


416  PROPbSiTlON      xii, 

caufe  of  man's  natural  propenfity  in  this  fallen  ftafe 
to  exalt  his  own  invefitions^  and  to  intermix  his  own 
from  whence  "Work  diVid.  produ£i  in  tlie  fervice  of  God  :  and  from 
ifcathei"^"er  ^^^^  ^^^^  fprung  all  the  idle  worfhips,  idolatries, 
ftitiona  did  and  numcrous  fuperflitious  inventions  among  the 
*P"ns«  heathens.     For  when  God,  in  condefcenlion  to  his 

chofen  people  the  Jews,  did  prefcribe  to  them  by 
his  fervant  Mojes  many  ceremonies  and  obj'ervations, 
as  types  a.nd  /Jjadoivs  of  the  fub^ance^  <vhich  in  due 
time  was  to  be  revealed  ;  which  confifted  for  the 
moll  part  in  wafliings,  outv/ard  purifications  and 
cieanfmgs,  which  were  to  continue  until  the  time 
of  reformation  J  when  the  fpiritual  worjhip  fliould  be 
fet  up  ;  and  that  God,  by  the  more  plentiful  pour- 
ing forth  of  his  Spirit,  and  guiding  of  that  anoint- 
ing, Ihould  lead  his  children  into  all  truth,  and 
teach  them  to  worfliip  him  in  a  way  more  fpiritual 
and  acceptable  to  him,  though  lefs  agreeable  to  the 
carnal  and  outward  fenfes ;  yet,  notwithflanding 
God's  condefcenfion  to  the  Jews  in  fuch  things,  we 
fee  that  that  part  in  man,  which  delights  to  fol- 
low its  own  inventions i  could  not  he  reftrained, 
nor  yet  fatisfied  with  all  thefe  objefvations,  but 
that  oftentimes  they  would  be  either  declining  to 
the  other  Jiiperjiitions  of  the  Gentiles,  or  adding 
fome  new  obfervations  and  ceremonies  of  their 
ov/n  ;  to  which  they  were  fo  devoted,  that  they 
were  ftill  apt  to  prefer  them  before  the  commands 
of  God,  and  that  under  the  notion  of  zeal  and 
piety.  This  we  fee  abundantly  in  the  example  of 
The  ppiarifees  the  Pharijees,  the  chiefell  fe£l  among  the  Jezvs, 
\n^^vgiL  whom  Chrifi:  fo  frequently  reproves  for  making 
Jews.  i;Qi^  the  commandments    of  God  by   their   traditions, 

Matth.  XV.  6,  9,  ^c.  This  complaint  may  at  this 
day  be  no  lefs  juftly  made  as  to  many  bearing 
the  name  of  Chrijiians,  who  have  introduced  many 
things  of  this  kind,  partly  borrowed  from  the  Jews, 
which  they  more  tenacioully  Hick  to,  and  more 
eari^sftly  contend  for,  than  for  the  weightier  points 


0/ Baptism,  41 1 

o?  Chrijlianity  ;  becaufe   that  Jelf,  yet  alive,  and  Rtany  things  in 
ruling-  in  them,  loves  their  ov^^n   inventions  better  <^hnftendom 

tj  '  are  boi  rowed 

than  God'j-  commands.  Bat  if  they  can  by  any  fiom  Uic  jews 
means  flretch  any  Jcriptnre  p-a^ice,  or  conditional  ^"'^  GenuJe*. 
'pXecept  or  per mijp. on,  fitted  to  the  weaknefs  or  capa- 
city of  lome,  or  appropriate  to  Tome  particular  dif- 
penfation,  to  give  ibme  colour  for  any  of  thefe 
their  inventions  ;  tliey  do  then  fo  tenacioufly  flick 
to  them,  and  lb  oblHnately  and  oblb-epcroufly  plead 
for  them,  that  they  will  not  patiently  hear  the  moll 
folid  Chriftian  reafons  againft  tliem.  Which  zeal, 
if  they  v/ould  but  ierionfly  examine  it,  they  vv^ould 
find  to  be  bat  the  prejudice  of  education,  and  the 
love  o?  Jelf,  more  than  that  of  God,  or  his  pure 
worjhip.  Tliis  is  verified  concerning  thofe  things  of^acramenrs 
which  are  called  jacraments ,  about  which  they  are  tioveiik^!  "' 
very  ignorant  in  religious  controverfies,  who  under- 
fland  not  how  much  debate,  contention,  jangling, 
and  quarrelling  there  has  been  among  thofe  called 
Chrijlians  :  fo  that  I  may  fafely  fay  the  controvcrjy 
about  them,  to  wit,  about  their  number,  nature^ 
.virtue,  ejpCiicyy  adr/iinijlration,  and  other  things, 
hath  been  more  than  about  any  other  do^rine  of 
Ckrijlf  whether  as  betwixt  Papijts  and  Protsflants^ 
or  among  Protejlants  betwixt  themfelves.  And  hov/ 
great  prejudice  thefe  corAroverfies  have  brought  to 
Chrifiiiins  is  very  obvious  ;  whereas  the  things  con- 
tended for  among  tliem  are  for  the  mod  part  but 
empty  fliadows,  and  mere  outfide  things  ;  as  I 
hope  hereafter  to  make  appear  to  the  patient  and 
unprcjmlicate  reader. 

§  .  iL  That  which  comes  firfl  under  obfervation.  The  name  of 
is   the  name  \  facramsnt'A   wliich  it  is  flrange  that  |^3"^'P="^('^"'^ 
Chrijlians  fhould  flick  to  and  contend  fo  much  for,  tmc;  is  bor- 
iince  it  is  not  to  be  found  in  all  the   fcripture  ;  but  'T"^.«'  '''""^ 

•<        -*  ''  uie  Heathen* 

was  borrowed  from  the  military  oaths  among  the 
henthcns^  from  whom  the  Chrijlians,  when  they 
began  to  apofiatize,  did  borrow  many  Juperjlitious 
terms  and   objervations,    that   they  might    thereby 

X  G 


412  P  R  O  P  O  S  I  T'l  O  N     XII. 

ingratiate  themfelves,  and  the  more  eafily  gain  the 
heathens  to  their  religion  ;  which  practice,  though 
perhaps  intended  by  them  for  good,  yet,  as  being 
the  fruit  of  human  'policy^  and  not  according  to 
God^s  wifdomy  has  had  very  pernicious  confequences. 
I  fee  not  how  any,  whether  Pcipfts  or  Protejlants^ 
cipccially  the  latter,  can  in  reaibn  quarrel  with  us 
for  denying  this  term,  which  it  feems  the  Spirit  of 
God  faw  not  meet  to  infpire  the  penmen  of  the 
fcriptures  to  leave  unto  us. 

But  if  it  be  faid,  That  //  is  not  the  name ^  hut  the 
thing  they  contend  for  ; 

I  anfwer  ;  Let  the  name  then,  as  not  being  Jcri-p- 
iuraly  be  laid  afide,  and  we  fliall  fee  at  firfl  entrance 
how  much  benefit  will  redound  by  laying  afide  this 
traditional  term,  and  betaking  us  to  plainnefs  of 
jcripture-language .  For  prefently  the  great  contell 
about  the  number  of  them  will  vanifh  ;  feeing 
there  is  no  term  ufed  in  fcripture  that  can  be  made 
ufe  of,  whether  we  call  them  injiitutions ^  ordinances, 
precepts y  commandments^  appointments ,  or  laws^  Sec. 
that  would  afford  ground  for  fuel!  a  debate  :  fince 
neither  will  Papijis  affirm,  that  there  are  only 
feven,  or  Protejlants  only  iioo,  of  any  of  thefe  afore- 
mentioned. 

If  it  be  faid.  That  this  controvcrjy  arijes  from  the 

definition  of  the  thing,  as  tvell  as  from  the  name  ; 

It  will  be  foimd  otlierwife  :  for  whatever  way 

The  dcfiniticr.  We  take    their  definition   of  a  facrament,  whether 

r^rcc" n'mln-'  ^^  ^^  oiitward  vifihk  fgn,  whereby  inward  grace  is 

other  tilings,     conferred,   or  only  fignified,  this  definition  will  agree 

to  mau)^  things,  which  neither  Papifts  nor  Prcte- 

fiants  will  acknowledge  to  be    facraments.     If  they 

be  expreffed  under  the  name  of  fcaling  ordinances^ 

as  b)^  feme  they  are,  I  could  never  fee,   either  by 

reafon  or  fcripture,  how   this  title  could  be  ap- 

'vVhat  feaiinj;    propriate  to  them,  more  than   to  any  other  C6r/- 

ordiaancc  Aoih/jjan,    religions  ■performance  :    for    that  mufh   needs 

mean*  j  •  ^  l      j 

properly  be   a  fealing  ordinance,  which  makes  the 


0/ Baptism.  413 

ferjons  receiving  it  infallibly  certain  of  the  promife 
or  thing  Jealed  to  them. 

If  it  be  faid,  //  is  fo  to  them  that  are  faithful  ;  Objecl.  3. 

I  Anfwer  ;  So  is  praying-  and  preaching,  and  Aiiiw. 
doing  of  every  good  work.  Seeing  the  partaking 
or  performing  of  the  one  gives  not  to  any  a  more 
certain  title  to  heaven,  yea,  in  fome  refped:,  not 
fo  miicli,  there  is  no  reafon  to  call  them  lb,  more 
than  the  other. 

Befides,  we  find  not  any  thing  called  the  feal 
zwil  pledge  of  owr  inheritance y  but  tlie  Spirit  oi  God. 
It  is  by  that  we  are  faid  to  be  fealed,  Eph.  i.  14. 
and  iv.  30.  which  is  alfo  termed  the  earneft  of  our 
inheritance,  2  Cor.  i.  22.  2.nCiT\oX.h-^  outward  tvater^ 
or  eating  and  drinking  ;  which  as  the  wickedeft  of 
men  may  partake  of,  fo  many  that  do,  do,  notwith- 
ftandiiig  it,  go  to  perdition.  For  it  is  not  outward  ihzi  outward 
waping  with  water  that  maketh  the  heart  clean,  ^yofciefnP  th- 
by  wliich  men  are  fitted  for  heaven  :  and  as  that  heavi.. 
which  goeth  into  the  mouth  doth  not  defile  a  man^ 
becaufe  it  is  put  forth  again,  and  fo  goeth  to  the 
dunghill ;  neither  doth  any  thing  which  man  eateth 
purify  him,  or  fit  him  for  heaven.  What  is  faid 
here  in  general  may  ferve  for  an  introduction,  not 
only  to  this  propofition,  but  alfo  to  the  other 
concerning  tlie  fupper.  Of  thefe  facraments  (fo 
called)  baptifrn  is  ahvays  firil  numbered,  which  is 
the  fabject  of  the  prefent  jiropofition  j  in  whole 
explanation!  fliall  firft  demonftrate  and  prove  our 
judgment,  and  then  anGver  the  o.bje<rtions,  and 
refute  the  fentimentf;  of  our  oppofers.  As  to  the 
firft  part,  thefe  things  following,  v'hich  arc  briefly  p^i't  j, 
comprehended  in  the  propofition,  come  to  be  pro- 
pofed  and  proved. 

§.  III.  Firft  :   There  is  but  one  baptifm^  as  well  as  Prep.  I, 
hut  one  Lord,  one  faith,   Sec* 

Secondly,    That  this  one   baptifniy  which    is  //j^i?  Prop .  IL 
baptjfm  of  Chrifl,  is  not  a  wafjing  with,  cr  dipping 
in  watery  but  a  being  baptized  by  the  Spirit , 

it 


414  PROPOSITION     XII. 

Prop.  III.      Thirdly,   That   the  laftljm    of  John  was   hut  a 
figure  of  this  ;  and  therefore ^  as    the  figure^   to  give 
place  to  the  fubftance  ;  'which  though  it  be  to  continue^ 
yet  the  other  ceafeth. 
Prop.  I.        As  for  the  firft,  viz.   That  there  is  but  one  hapifwy 
One  bapiifm     thcrc  nccds  no  other  proof  than  the  words  of  the 
^"'^^  '  text,   E-ph.  iv.  5.   One  Lord,   one  faiths  one  baptifm  : 

where  the  apollle  pofitively  and  plainly  affirms,  that 
as  there  is  but  one   body,  one  Spirit,  one  faith,   one 
God,  &c.  fo  there  is  but  one  baptifnu 
Obj.  I.  As  to  what  is  commonly  alleged  by  way  of  ex- 

planation upon  the  text.   That  the  baptifm  of  water 
and  of  the  Spirit  make  up  this  one  baptifm,  by  virtue 
of  the  facramental  union  ; 
Anfw.  I  anfwer  ;  This  expofition  hath  taken  place,  not 

becaufe  grounded  upon  the  teftimony  of  the  fcrip- 
ture,  but  becaufe  it  wrefts  the  fcripture   to  make 
it  fuit  to  their  principle  of  water-baptifm  ;  and  fo 
there  needs  no  other  reply,  but  to  deny  it,  as  being- 
repugnant  to  the  plain  words  of  the  text ;  which 
whether  two   ^^^^^  "ot,  that  there  are  two  baptifrns,  to  wit,  one  of 
baptiims  make  Water,  thc  Other  of  the  spirit ,  which  do  make  up 
up  the  one.      ^^^  baptifm]  but  plainly,   that  there  is  one  baptifm, 
as  there  is  one  faith,  and  one  God.     Now  as  there 
go  not  two  faiths,   nor  two  gods,  nor  two   fpirits^ 
nor  two  ^cdies,  whereof  the  one  is  outward  and 
elementary,  and  the  other  fpiritual  and  pure,  to  the 
making  up  the  cne  faith,  the  one  God,  the  one  body, 
and  the  cne  Spirit ;  fo  neither  ought  there  to  go  tivo 
baptifrns  to  make  up  the  one  baptifm. 
sO]^\     2,  But  fecondly,   if  it  be  faid,  The  baptifm  ii  but  one, 

whereof  water  is  the  one  part,  to  wit,  the  fign  ;  and 
the  Spirit,  the  thing  fignified,  the  other. 
Anfw.  I  Anfwer  ;  This  yet  more    confirmeth  our  doc- 

if  water  be  the  trinc  \  for  if  water  be  the  only  fign,  it  is  not  the 
We^muit^r'e-  ^'^tter  of  thc  One  baptifm  (as  lliall  further  here- 
ni^in.  after  by  its  definition  in  fcripjture  appear)  and  we 

are  to  take  the   one  haptifn  for  the   matter  of  it, 
not  for  the  fign,  ovfig're  and  type  that  went  before. 


0/ Baptism.  4i^ 

Even  as  where  Chrifl:  is  called  the  one  dfferin^  in 
fcripture,  though  he  was  typified  by  raa.ny  facri-^ 
fices  and  offerings  under  the  law,  we  underfland 
only  by  the  one  offerings  his  offering  himfelf  upon 
the  crofs  ;  whereof  though  thofe  inany  offerings 
were  figns  and  types,  yet  we  fay  not  that  they 
go  together  with  that  offering  of  Chr'tfi^  to  make 
up  the  one  offering  :  lb  neither,  tho'  water-baptjjm 
was  a  fign  of  ChriitV  baptijm^  will  it  follow,  that 
it  goeth  now  to  make  up  the  baptijm  of  Chrifl.  If 
any  (hould  be  lb  abfurd  as  to  affirm,  ^hat  this  one 
baptifm  here  was  the  baptifm  of  water,  and  not  of 
the  Spirit  ;  that  were  foolifhly  to  contradii^  the 
pofitive  tellimony  of  the  fcripture,  which  faith  the 
contrary  ;  as  by  what  followeth  will  more  amply 
appear. 

^Secondly,   That  this  one  baptifm,  which  is  the  Prop.  IL 
baptifm  of  Chrilt,   is  not  a  wafroing  ivith  water,   ap- 
pears,  firlt,  from  the  teftimony  of  Jo^^-,  the  pro- Proof  I. 
per    and  peculiar   adminiftrator  of  water-baptifm. 
Mat.  iii.  ii,     J  indeed  baptize  you  with  water  i:}Uo  -j^^^[{^^j^„ce 
repe}itance  '  but  he  that  comet h  after  me  is  mightier  ^'^^'^['^'^'^h^'^'i 

7  7  }     /•     /I  r  7  7  r'^'njj  baptilm  and 

thafj  J,  wh'jje  Jboes  1  am  not  zvortby  to  bear  ;  he  Jhall  cimii's. 
baptize  you  with  the  Holy  Ghofi,  and  with  fire. 
Here  John  mentions  two  manners  of  baptising, 
and  two  diifercnt  baptifms  ;  the  one  with  water,  and 
the  other  with  the  Spirit  ;  the  one  whereof  he  was 
the  miniflcr  of ;  the  other  whereof  Chrifl  was  the 
minifler  of  :  and  fuch  as  were  baptized  with  the 
ifirft,  were  not  therefore  baptized  with  the  fecond  : 
/  indeed  baptize  you,  but  he  f jail  baptize  you.  1'ho* 
in  tlis  pre  lent  time  they  were  baptized  Mnth  the 
baptifm  of  water ;  yet  they  were  not  as  yet,  but 
were  to  be,  baptized  with  the  baptiini  of  Chrifl. 
From  all  which  I  thus  argue  ; 

If  thofe  that  were  baptized  with  the  baptifnl  of  ^^j.^.^  j^ 
water,  were  not  therefore  baptized  with  the  bap- 
tifm of  Chrifl  ;  then  the  baptifm  of  water  is  not 
the  bnptifm  of  Chrifl  : 


Al6 


PROPOSITION    XII. 


Arg.  2. 


Objea. 


Anfw", 


One  baotifm 
is  no  part  nor 
effeft  of  the 
other. 


Proof  II. 


Bat  the  firfl  is  true  ; 

Therefore  alfo  the  laft. 
And  again, 

If  he,  that  truly  and  really  adminiftered  the  bap- 
tifm  of  water,  did  notwithftandinp-  declare,  tiiat 
he  neither  could,  nor  did  baptize  with  the  baptifm 
of  Chrift ;  then  the  baptifm  of  water  is  not  the 
baptifm  of  Chrifl  : 

But  the  iirft  is  true  ; 

Therefore,  &c. 

And  indeed  to  underftand  it  otherwife,  would 
make  John's  words  void  of  good  fenfe  :  for  if  their 
baptifms  had  been  all  one,  why  fhould  he  have  fo 
precifely  contra-diftinguifhed  them  ?  Why  fliould 
he  have  faid,  that  thofe  whom  he  had  already 
baptized,  fhould  yet  be  baptized  with  another  bap- 
tifm ? 

If  it  be  urged,  'Thai  baptijni  'Uj'ith  water  was  the 
cue  part,  and  that  with  the  Spirit  the  other  par i^  or 
effe5f  only  of  the  former  ; 

I  Anfwer  ;  This  expolition  contradicts  the  plain 
words  of  the  text.  For  he  faith  not,  /  baptize  you 
with  water ,  and  he  that  cometh  after  rae  foall  produce 
the  effe^s  of  this  my  baptifm  in  you  by  the  Spirit^ 
&c.  or  he  foall  accom-plifh  this  baptifm  in  you  ;  but. 
He  fjall  baptize  you,  JJo  then,  if  we  underftand 
the  words  truly  and  properly,  when  he  faith,  I  bap- 
tize you,  as  confenting  that  thereb^r  i^  really  fig- 
nified  that  he  did  baptize  with  the  baptifm  of 
water  ;  we  muft  needs,  unlefs  we  offer  violence  to 
the  text,  underlland  the  other  part  of  the  fentence 
the  fame  way ;  viz  where  he  adds  prefently.  But 
he  foall  baptize  you,  &c.  that  he  iinderilood  it  of 
.their  being  truly  to  be  baptized  with  another  bap- 
tifm, than  what  he  did  baptize  with  :  elfc  it  had 
been  nonfenfe  for  him  thus  to  have  contra-diflin- 
guiftied  them. 

Secondly,  This  is  farther  confirmed  by  the  fay- 
ing of  Chrifl  hirnfelfj  A'^ts  i,  4,  5.     But  wait  fir  the 


0/BAPTISJf.  417 

jpfomife  of  the  Father,  which,  faith  he,  ye  have  heard 
of  me :  for  John   truly   baptized  with  water,  hut  ye  \v\,ovjtxt^hi^ 
jball  be  baptized  with   the  Holy  Ghoft  not  many  days  ^^^^^  ""^J"^^ 
hence.  There  can  fcarce  two  places  of  fcript'jrc  run  wan  for 
more  parallel  than  this  doth  with  the  former,  a  little  Jjf^'^^,[,'ih'?he 
before-mentioned  ;  and  therefore    concludeth  the  Spirit. 
fame  way  as  did  the  other.     For  Chrift  here  grants 
fully   that   John   completed  his  baptifm,   as  to  the 
matter  and  fubftance  of  it  :  John,  faith  he,  truly 
baptized  with  water  ;  which   is   as  much  as  if  he 
had  faid,   John   did  truly  and  fully  adminifter  the 
baptifm  of  water  ;  But  ye  (Jjall  be  baptized  with,  Sec. 
This  Iheweth  that  they  were  to  be  baptized  with 
fome  other  baptifm  than  the  baptifm  of  water  ; 
and  that  altho'  they  were  formerly  baptized  with 
the  baptii'm  of  water,  yet  not  with  that  of  Chrift, 
which  they  were  to  be  baptized  with. 

Thirdly,  P^/<?r  obferves  the  fame  diftinftion,  ^-^-J"  Proof  HI 
xi.  16.   Then  remembered  I  the  word  of  the  herd,  how 
that  he  faid,  John   indeed  baptized  with  water  ;  hut  The  baptifm 
ye  jhall  be  baptized  with  the  Holy  Ghojl.     The  apoftie  ^^jJj.'^/^^^-g^ 
makes  this  application  upon  the  Holy  Ghoff^  failing  wuh  water 
upon  thcni ;  whence  he  infers,  that  they  were  then  "'^"" 
baptized  with  the   baptifm  of  the   Spirit.     As   to 
what  is  urged  from  his  calling  afterwards  for  zvater, 
it  fliall   be  fpoken  to  hereafter.     From  ail  which 
three  fentences,  relative  one  to  another,  f\Y9iofJohn 
fecondly   of  Chrift,   and    thirdly   of  Peter,   it  doth 
evidently  follow,  that  fuch  as  were  truly  and  really 
baptized  with  the  baptifm  of  water,  were  notwith- 
ftanding   not    baptized    with  the    baptifm   of    the 
Spirit,   which  is  that  of  Chrift  :   and  fuch  as  truly 
and  really  did  adminifter  the  baptifm  of  water,  did 
in  fo   doing,  not  adminifter  the  baptifm  of  Chrift. 
So    that   if  there  be  now  but  one  baptifm,  as  we 
have  already  proved,  we  m.ay  fafeiy  conclude  that 
it  is  that  of  the  Spirit,  and  not  of  water  ;  elfe  it 
would  follow,     that  the  one  baptifm,    which  now 
continues,  were  the  baptifm  of  water,  i.  c.  John^s 


4i8  PROPOSITION     Xli. 

baptifm,  and   not  the   hapt'ijm   of  the  Spirit,   \.   e* 
Chriji's  ;  which  were  nioft  ablurd. 
Objedl.  If  it  be  faid  further,  That  tbo'  the  baptifm  f/John, 

before  Chrifl'j"  was  adminifiered,  was  different  from  it, 
as  being  the  figure  only  ;  yet  no-iv,  that  both  it  as  the 
figure,  and  that  of  the  Spirit  as  thefubftance,  is  ne~ 
ceffary  to  make  up  the  one  bnptfm  ; 

I  anfwer ;    This   urgeth   nothing,    iinlels  it   be 
granted   alfo    that   both    of   them  belong   to  the 
elTence  of  baptifm  ;  fo  that  baptifm  is  not  to  be  ac- 
counted as  truly  adminiftered,  where  both  are  not ; 
which  none  of  our  adverfaries  will  acknowledge  : 
but  on  the   contrary,   account  not  only  all   thofe 
Water-baptifm  truly  baptized  with  the  baptifm  of  Chr'iji,  who  are 
baptifm  of      baptized  with   ivater,    though   they   be   uncertain 
Chrift.  whether  they  be  baptized  with  the  Spirit,  or  not ; 

but  they  even  account  fuch  truly  baptized  with  the 
baptifm  of  Chrift,  becaufe  fprinkled,  or  baptized 
with  water,  though  it  be  manifefl  and  moft  certain 
that  they  are  not  baptized  with  the  Spirit,  as  being 
enemies  thereunto  in  their  hearts  by  wicked 
works.  So  here,  by  their  own  confeffion,  bap-- 
tifm  with  water  is  without  the  Spirit.  Wherefore 
we  may  far  fafer  conclude,  that  the  baptifm  cf  the 
Spirit,  which  is  that  of  Chrift,  is  and  may  be  with- 
out that  of  water  ;  as  appears  in  that  of  yi'^s  xi.  15. 
where  Peter  teftifies  of  thefe  men,  that  they  were 
baptized  with  the  Spirit,  though  then  not  baptized 
with  water.  And  indeed  the  controverfy  in  this, 
as  in  moft  other  things,  (lands  betwixt  us  and 
our  oppofers,  in  that  they  oftentimes  prefer  the 
form  and  fliadow  to  the  power  and  I'ubftance  ; 
by  denominating  perfons  as  inheritors  and  pof^ 
feffors  of  the  thing,  from  their  having  the  forii\ 
and  fhadow,  though  really  wanting  the  povver  andif 
fubllance  ;  and  not  admitting  thole  to  be  fo  de-' 
nominated,  who  have  the  power  and  fubllance,  if 
they  want  the  form  and  fhadow.  This  appears 
evidently,  in  that  they  account  thofe  truly  baptized 


0/ Baptism,  419 

with  the  one  haptifm  of  Chriji,  who  arc  not  bap- 
tized with  the  Spirit  (which  in  fcripture  is  par- 
ticularly called  the  bapifm  of  ChriJl)  if  they  be 
only  baptized  with  water,  which  thcmfelves  yet 
confefs  to  be  but  the  lliadow  or  figure.  And  The  bapufm oi 
moreover,  in  that  they  account  not  tliofe  who  are  ^th  no  fp'rmk' 
furely  baptized  with  the  baptijm  of  the  Spirit  bap-  ling  or  dipping 
tized,  neither  will  they  have  them  lb  denominated,  *" 
unlels  they  be  alfo  fprinkled  with,  or  dipped  in  wa- 
ter :  but  we,  on  the  contrary,  do  always  prefer 
the  power  to  the  form,  the  fubflance  to  the  fha- 
dow  ;  and  where  the  fubftance  and  power  is,  we 
doubt  not  to  denominate  the  perfon  accordingly^ 
though  the  form  be  wanting.  And  therefore  we 
always  feek  firft,  and  plead  for  the  fubftance  and 
power,  as  knowing  that  to  be  indifpenfibly  ne- 
ceflary,  though  the  form  fometimes  may  be  dii- 
penfed  with,  and  the  figure  or  type  may  ceafe, 
when  the  fubftance  and  anti-type  come  to  be  en- 
joyed, as  it  doth  in  this  cafe,  which  fhall  hereafter 
be  made  appear. 

§.  IV.  Fourthly,   That  the  one  baptifm  cf  Chrifi  Vr .    IV, 
is  not  a  waftiing  with  water,  appears  from   i  Pet.  *  o^as't 

,_.,        ,r        /•  ii,        7  ,  r       t;    would  be  tranf. 

111.  2  1.   T/^^  tike  figure  ^  w hereunto  even  haptijm  doth  lated,  whojt 
alfo  now  fave  us  fnot  the  puttin?  away  of  the  filth  o/""'''^''^^?"/"' 

,       n    n        1  1  r  r  1  r  1    °^"  ^'1°  """^ 

the  fcjb^  but  the  an  fiver  of  a  good  conjcience  towards  fri'e  w. 
God)  by  the  re  fur  region  of  Jefus  Chrijt.     So  plain  a  definu.onS 
definition  of  baptifn   is  not  in  all  the  bible  ;    and  the  iwptifm  uf 
therefore,  feeing  it  is  fo  plain,  it  may  well  be  pre- fhe'bibTe."'^ 
ferred  to  all  the  coined  definitions  of  the  fchool- 
men.     The  apoftle  tells  us  firft  negatively  what  it 
is  not,  viz.  Not  a  putting  azvay  of  the  filth   of  the 
flefj  :  then  furely  it  is   not  a  wafoing  with  water, 
fince  that  is  fo.     Secondly,  he  tells  us  affirmatively 
what  it  is,   viz.  I^he  anfwer  of  a  good  confcience  to- 
wards God,  by  the  refur region  of  Jefus  Chrijt ;  where- 
he  affirmatively  defines  it  to  be  the  anjwer  (or  con- 
feffiOH^  as  the  Syriack  verlion  hath  it)  of  a  good  con- 
^iencc.     Now  this  anfwer  cannot  be  but  where  the 
^  3   « 


^2Q  PROPOSITION       XII. 

Spirit  of  God  hath  purified  the  foul,  and  the  fire  of 
his  judgment  hath  burned  up  the   unrighteous  na- 
ture ;  and  thofe   in  whom  this  work  is  wrought 
may  be  truiy  faid  to  be  baptized  with  the  bapijm  of 
Chrifi,  i.  e.  of  the  Spirit  and  of  fire  ^   Whatever  way 
tiien  we  take  this  definition  of  the  apoftle  of  Chrift's 
haptifm,  it  confirmeth  our  fentence  ;  for  if  we  take 
the  firft  or  negative  part,  viz.   That  it  is  not  a  put- 
ting away    of  the  filth   of  the  fleJJj,  then  it  will  fol- 
low that  water-baptifm  is  not  it,   becaufe  that  is  a 
putting  away  the  filth  of  the  flejh.     If  we  take   the 
water-baptifm  fecond  and  affirmative  definition,  to  wit,   That  it  is 
baptifm  pf       the  anfwer  or    confefiion   of  a  good  confidence ^  &c. 
Chrifi.  then  water-baptifm  is  not  it  ;  fince,  as  our  adver- 

faries  will  not  deny,  water-baptifim  doth  not  always 
imply  itj  neither  is  it  any  neceflary  confequence 
thereof.  Moreover,  the  apoftle  in  this  place  doth 
feeni  efpecially  to  guard  againfl  thofe  that  might 
efteem  water-baptifim  the  true  baptifim  ofi  Chrift  ;  be- 
caufe (leil  by  the  comparifon  induced  by  him  in  the 
preceding  verfe,  betwixt  the  fouls  that  werefaved  in 
Noah's  ark,  and  us  that  are  now  faved  by  baptifim  ; 
left,  I  fay,  any  fhould  have  thence  haftiiy  concluded, 
that  becaufe  the  former  were  faved  by  xoater^  this 
place  muft  needs  be  taken  to  fpeak  of  "joater- baptifim) 
to  prevent  fuch  a  miftake,  he  plainly  affirms,  that 
it  is  not  that,  but  another  thing.  He  faith  not  that 
it  is  the  water  t  or  the  putting  away  of  the  filth  of  the 
f^eflj,  as  accompanied  with  the  arfiwer  ofi  a  good  con- 
fidence^ whereofi  the  one,  viz.  water,  is  the  fiacra- 
mental  element,  adminiflered  by  the  minifter  ;  and  the 
other,  the  grace  or  thing  fitgnfied,  conferred  by  Chrifi  ; 
but  plainly,  That  it  is  not  the  putting  away.  Sec.  than 
which  there  can  be  nothing  more  manifeft  to  men 
unprejudicate  and  judicious.  Moreover  Peter  calls 
this  here  which  faves  ^^irv-Trov^  the  anti-type,  or 
the  thing  figured ',  whereas  it  is  ufually  tranflated,  as 
if  the  like  figure  did  now  fiave  us  ;  thereby  infinuating 
that  as  they  were  faved  by  water  in  the  ark,  fo  a;-e 


Of  Baptism.  421 

we  now  by  'water-hapifrju     But  this  interpretation 
crofTcth  his  fenfe,  he  prefently  after  declaring  the 
contrary,  as  hatli  above  been  obferved  ;   and   like- 
wife  it  would  contradivft  the  opinion  of  all  our  op- 
pofers.    For  Protejiants  deny  it  to  be  abfolutcly  ne- The  Proteftanta 
cefTarv  to  falvation  ;   and  though  Papijls  fay,  none  ^^ny'"s  ^^'e''- 
iire  Javed  without  it,  yet  m  this  they  admit  an  ex- foiuteneceffity 
ception,   2.^  o?  martyrs,   &c.  and  they  will  not  fay '°^|^^^"*'^j[^^" 
that  all  that   have  it  are   faved   by  luater-hapijm  ;  though'  the 
which  they  ought  to  fay,  if  they  Vr-ill  underftand  by  ,^oneca.?he 
baptifm   (by  which  the  apoftle  faith  we  are  faved)  .'a^p^i  without 
'water-baptijm.      For   feeing  we  are   faved   ^7 /i'/.r  exceptions? 
bapijm,    as   all  thofc   that  were   in  the   ark  ivere 
Javed  by  water ^  it  would  then  follow,  that  all  thofe 
that  have  this  baptifm  are  faved   by   it.     Now  this 
confequence  would  be  falfe,   if  it  were  underflood 
of  water-baptfm  ;  becaufe  many,  by  the  confeffion 
of  all,    are  baptized  with  water  that  are  not  faved  ; 
but  this  confequence  holds  mofi:  true,   if  it   be   un- 
derflood as  we  do,   of  the   baptifm   of  the  Spirit  ; 
lince  none  can  have  this  anfwer  of  a   good   con- 
fcience,   and,   abiding  in  it,   not  be  faved  by  it. 

Fifthly,    Tbat  the  one    baptifm  of  Chrift  is  not  a'Pr.   W 
wajhing  zvith  water,   as  it  hath  been  proved  by  the 
definition  of  the   one  baptifu,  fo  it  is  alfo  manifeft 
from  the  neceffary  fruits  and  effecfts  of  it,  which  are  The  efft-as  and 
three  times   particularly  exprelTed   by  the  anoflle  ['"''' "^  ^^^ 
Paul ;   as  firfl,  Ro'rn.  vi.  3,  4.  where  he  faith.    That  chad. 
fo  many    of  them   as  were  baptized  into  J  ejus  Chriji^ 
were  baptized  into  his  death,   buried  with  him  by  bap- 
tifm into  death,    that  they  Jhould  walk  in  ncwnefs  of 
life,  vSecondly,  to  the  Galatians  iii.  27.  he  faith  po- 
litively,   For  as   many  of  yon   as  have  been  baptized 
into  Chriji,  have  put  on  Chrijl,     And  thirdly,  to  the 
Coloffians    ii,    12.  he  faith,  That  they  were  buried 
xvitb  him  in  baptifm,  and  rifen  zuith  him   through  the 
faith  of  the  operation  of  God.     It  is  to  be  oblcrved 
here,  that  the  apofUe  fpeaks  generally,  without  any 


422  PROPOSITION     XII. 

excluftve  term,  but  comprehenfive  of  all.  He  faith 
not,  fo7ne  of  you  that  were  baptized  into  Chriji,  have 
put  on  Chrijij  but  as  many  of  you  ;  which  is  as  much 
as  if  he  had  faid,  Every  one  of  you  that  hath  been 
baptized  into  Chriji,  hath  put  on  Chrifi.  Whereby 
it  is  evident  that  this  is  not  meant  of  xuater-baptijm, 
but  of  the  baptijm  of  the  Spirit ;  becaufe  elfe  it 
would  follow,  that  whofoever  had  been  baptized 
with  water-baptijm  had  put  on  Chrifi,  and  were 
rifen  with  him,  which  all  acknowledge  to  be 
moft  abfurd.  Now  fuppofing  all  the  vilible  mem- 
bers of  the  churches  of  Rome,  Galatia,  and  Colojfe 
had  been  outwardly  baptized  with  water  (I  do  not 
fay  they  were,  but  our  adverfaries  will  not  only  rea- 
dily grant  it,  but  alfo  contend  for  it)  fuppofe,  I 
fay,  the  cafe  fo,  they  will  not  fay  they  had  (»// ^z// ^« 
Chrijiy  fmce  divers  expreffions  in  thefe  epijlles  to 
them  (hew  the  contrary.  So  that  the  apoftle  can- 
not mean  baptijm  with  water ;  and  yet  that  he 
meaneth  the  baptijm  of  Chrift,  i.  e.  of  the  Spirit, 
cannot  be  denied  ;  or  that  the  baptijm  wherewith 
thefe  were  baptized  (of  whom  the  apoftle  here 
teftifies  that  they  had  put  on  Chriji)  was  the  one 
baptijm-,  I  think  none  will  call  in  queftion.  Now 
admit,  as  our  adverfaries  contend,  that  many  in 
thefe  churches  who  had  been  baptized  with  -water 
had  not  put  on  Chrifi,  it  will  follow,  that  notwith- 
ftanding  that  water -baptijm,  they  were  not  baptized 
into  Chriji,  or  with  the  baptifm  of  Chrifi,  feeing 
as  many  of  them  as  were  baptized  into  Chrifi  had 
put  on  Chrifiy  i^c.     From  all  which  I  thus  argue  : 

If  the  baptifm  with  water  were  the  one  baptifm, 
i.  e.  the  baptifm  o/" Chrift,  as  many  as  were  baptized 
with  water  zuould  have  put  on  Chrift  ; 

But  the  lafi  is  falfe, 

Therefore  alfo  the  Jrji^ 

And  again  ; 


0/ Baptism.  423 

Since    as  many  as  are  haftized  into    Chrift,  /.  e,  Ai'g.    2, 
vjith  the  one  baptifm,  which  is  /^^baptiiin  o/Chrift, 
have  'put  en  Chrift,    then  water- baptifm   is  not  the 
one  baptifm,  viz.  the  baptifm  of  Chrift. 

But  the /r/?  is  true, 

Therefore  alfo  the  lajl. 

§.  V.  Thirdly,  Since  ^o\\v!%  baptifm  w^j  a  figure^  Prop.  III. 
and  feeing  the  figure  gives  way  to  the  fubftanccy  altho*  Proved. 
the  thing  figured  remain,  to    wit,  the  one  baptifm 
of  Chrift,  yet  the  other  ceafeth^  ivhich  was  the  bap- 
tifm of  John. 

That    Johns's,    baptifin  was    a  figure  of    ChrifC^        I, 
baptifm,  I  judge  will  not  readily  be  denied ;  but  John's  baptifra 
in  cafe  it  fliould,   it  can  eafily  be  proved  from  the  chj^^J'^^"*^^  "^ 
nature  of  it.     John's  baptifm  was  a  being  baptized 
zuith  water,   but  Chrift\  is  a  baptizing  with  the  Spi- 
rit ;    therefore  John's  baptifm  muft  have   been  a 
figure  of  Chriji's.     But  further,  that  water-baptifm 
was  John's  baptifm,  will  not  be  denied  :  that  wa- 
ter-baptifm is  not  Chrifi's  baptifm,  is  already  prov- 
ed,  From  which  doth  arife  the   conformation  of 
our  propofition  thus  : 

There  is  no  baptifm  to  continue  now,  but  the 
one  baptifm  of  Chrift. 

Therefore  water-baptifm  is  not  to  continue  now, 
becaufe  it  is  not  the  one  baptifm  of  Chrifl, 

That  John's    baptifm  is    ceafed,   many    of   our         II, 
adverfaries  confefs  ;  but  if  any  fliould  allege  it  is  John's  baptifm 
otherwife,   it  may  be  eafily  proved  by  the  exprefs  '*«»fedour 
words  ot  John,  not  only  as  being  inhnuated  there,  tefs. 
where    he   contra-diftinguifheth  his  baptifm  from 
that  of    Chrift,  but   particularly    where  he  faith, 
John  iii.   30.  //^  [Chrift]  mift  increafe,  but  I  [John] 
muft  decreafe.     From   whence    it   clearly  follows, 
that  the  increafmg  or  taking  place  of  Chrift's  bap- 
tifm is  the  decreafmg  or  aboiifliing  of  John's  bap- 
tifm ;  fo  that    if  water-baptifm  was    a  particular 
partof  y^^w's  miniftry,  and  is  no   part  of  Chrift'^. 


424  P  R  O  P  O  S  I  T  I  O  N     Xn. 

baptifm,  as  we  have  already  proved,  it  will  neceC- 
farily  follow  that  it  is  not  to  continue. 
Jirg,  Secondly,  If  water-baptifm   bad  been  to  continue 

a  -perpetual  ordinance  of  Chriji  in  his  churchy  he  would 
either  have  praSfifed  it  himjelfy  or  commanded  his 
apoflles  Jo  to  do. 

But  that  he  pradlifed  it  not,  the  fcripture  plainly 
affirms,  John  iv.  2.  And  that  he  commanded  his 
dirciples  to  baptize  with  water ^  I  could  never  yet 
read.  As  for  what  is  alleged,  that,  Mat.  xxviii. 
19,  Sec.  where  he  bids  them  baptize^  is  to  be 
underftood  of  water-baptijnij  that  is  but  to  beg 
the  queftion,  and  the  grounds  for  that  fliall  be 
hereafter  examined. 

Therefore    to  baptize  with  water  is  no  perpetual 
ordinance  of  Chrifl  to  his  church. 

This  hath  had  the  more  weight  with  me,  be- 
caufe  I  find  not  any  Handing  ordinance  or  appoint  - 
ment  of  Chrift  neceffary  to  Chriftians,  for  which  we 
have  not  either  Chrift's  own  praftice  or  command, 
as  to  obey  all  the  commandments  which  compre- 
hend both  our  duty  towards  God  and  man,  i^c.  and 
where  the  ^o/]^.?/ requires  more  than  the  law,  which 
is  abundantly  (ignified  in  the  5th  and  6th  chapters 
of  Mattheiv,  and  elfewhere.  Befides,  as  to  the 
duties  of  worfhip,  he  exhorts  us  to  meet,  pro- 
mifmg  his  prefence  ;  commands  to  pray,  preach, 
watch,  Sec.  and  gives  precepts  concerning  fome 
temporary  things,  as  the  wafbing  of  one  another's 
feet,  the  breaking  of  bread,  hereafter  to  be  dif- 
cuffed ;  only  for  this  one  thing  of  baptizing  with 
water,  though  fo  earneftly  contended  for,  we  find 
not  any  precept  of  Chrift. 
III.  § .  VI.  But  to  make  water-baptifm  a  neceffary 

The  gofpei  puts /;7/?//z///£?//  of  the  Chrijiian  religion,  which   is    pure 
*"  ^".^  ^Z      and  fpiritual,  and  nut  carnal  and  ceremonial,  is  to 

cjrnal  oral-  r  7  j  ^ 

wnces.  derogate  from  the  new  covenant  difpenjation,  and  let 

up  the  legal  rites  and  ceremonies,  of  which  this   of 
baptifm^  or  ivafhing,  with  ivater^.  was  one,  as  ap- 


0/  Baptism.  425 

pearr>  from  Heb.  ix.  10.  where  the  apoftle  fpeaking 
thereof  faith,  that  it  flood  only  in  meats  and  drinks ^ 
and  divers  wajlnngs,  and  carnal  ordi nances ^  im;pqfed 
until  the  time  of  reformation.  If  then  the  time  o,f 
reformation,  or  the  difpenfationof  the^^^/,  which 
puts  an  end  to  the  fhadows,  be  come,  then  fuch 
baptifms  and  carnal  ordinances  are  no  more  to  be 
impofed.  For  how  baptifm  with  water  comes  now 
to  be  a  fpiritual  ordinance ^  more  than  before  in  the 
time  of  the  law,  doth  not  appear,  feeing  it  is  but 
water  ftill,  and  a  wafhing  of  the  outward  man, 
and  a  putting  away  of  the  filth  of  the  flefti,  ftill  ; 
and  as  before,  thofe  that  were  fo  wafhed,  were  not 
thereby  made  perfeft,  as  pertaining  to  the  conjciencey 
neither  are  they  at  this  day,  as  our  adverfaries  muft 
needs  acknowledge,  and  experience  abundantly 
Iheweth.  iSo  that  the  matter  of  it,  which  is  a  wafh- 
ing with  water,  and  the  effeft  of  it,  which  is  only 
an  outward  cleanfing,  being  ftill  the  fame,  how 
comes  water-baptifm  to  be  lefs  a  carnal  ordinance 
now  than  before  ? 

If  it  be  faid,  That  God  confers  inward  grace  upon  Objedl.  I. 
fome  that  are  noxv  baptized  ; 

So  no  doubt  he   did   alfo  upon  fome  that  ufed  Anfw. 
thofe  baptifms  among  the  Jews. 

Or  if  it  be  faid,  Becaufe  it  is  commanded  by  Ckriji  Objetft.  2. 
now,  under  the  new  covenant  ; 

I  Anfwer,  Firft,  That  is  to  beg  the  queftion  ;   of  Anfw. 
which  hereafter. 

But  Secondly,  We  find  that  where  the  matter 
of  ordinances  is  the  fame,  and  the  end  the  fame, 
they  are  never  accounted  more  or  lefs  fpiritual, 
becaufe  of  their  different  times.  Now  was  not 
God  the  author  of  the  purifications  and  baptifms  un- 
der the  law  ?  Was  not  water  the  matter  of  them, 
which  is  fo  now  ?  Was  not  the  end  of  them  to 
fignify  an  inward  purifying  by  an  outward  wafh- 
ing ?  And  is  not  that  alleged  to  be  the  end  ftill  ? 
And  arc  the  necefifary  efledts  or  confequences  of  it 


426  PROPOSITION     XII. 

any  better  now  than  before,  fmce  men  are  now 
Men  are  no  by  the  virtuc  of  water-baptifm,  as  a  necefTary 
more  now  than  confequence  of  it,  no  more  than  before  made  in- 
w^atTr^/ptifm  wardly  clean  ?  And  if  fome  of  God's  grace  that 
inwardly  ^j.g  baptizcd  With  watcr  are  inwardly  purified, 
fo  were  fome  alfo  under  the  law  ;  fo  that  this  is 
not  any  neceffary  confequence  or  efFetSl,  neither 
of  this  nor  that  baptifm.  It  is  then  plainly  re- 
pugnant to  right  reafon,  as  well  as  to  the  icrip- 
ture  teftimony,  to  affirm  that  to  be  a  fpiritual  or-, 
<linance  now,  which  was  a  carnal  ordinance  before^l 
if  it  be  ftill  the  fame,  both  as  to  its  author,  mat- 
ter, and  end,  however  made  to  vary  in  fome  fmall 
circumftances.  The  fpirituality  of  the  new  cove-\ 
nant,  and  of  its  worJJxip  eftabliftied  by  Chrift,  con- 
lifted  not  in  fuch  fuperficial  alterations  of  cir- 
cumftances, but  after  another  manner.  Therefore 
let  our  adverfaries  fhew  us,  if  they  can,  without 
begging  the  queftion,  and  building  upon  fome  one 
or  other  of  their  own  principles  denied  by  us,: 
where-ever  Chrift  appointed  or  ordained  any  in- 
ftitation  or  obfervation  under  the  new  covenant, 
as  belonging  to  the  nature  of  it,  or  fuch  a  neccf-: 
fary  part  of  its  worJJjtp  as  is  perpetually  to  con- 
tinue ;  which  being  one  in  fubftance  and  effeds  (I 
fpeak  of  necelTary,  not  accidental  effeifls)  yet,  be-; 
caufe  of  fome  fmall  difference  in  form  or  circum- 
ftance,  v/as  before  carnal,  notwithftanding  it  was 
commanded  by  God  under  the  LnVy  but  now  is 
become  fpiritual,  bccaufe  commanded  by  Chrift 
under  the  goffelf  And  if  they  cannot  do  this,  then 
if  water-baptifm  was  once  a  carnal  ordinance,  asj 
the  apoftle  pofitively  affirms  it  to  have  been,  it 
remains  a  carnal  ordinance  ftill  ;  and  if  a  carnal 
ordinance-^  then  no  neceffary  part  of  the  go/pel  or 
new  covenant  dijpenjation  ;  and  if  no  neceffary  part 
of  it,  then  not  needful  to  continue,  nor  to  be  prac- 
tifed  by  fuch  as  live  and  walk  under  this  dijptn\ 
Jation,     But  in  this,    as  in  moft  other  things,  ac- 


0/ Baptism.  427 

cording  as  we  have  often  obfervcd,  our  adverfa- 
ries  Jiidaizey  and  renouncing  the  glorious  and  Jp- 
ritiial privileges  of  the  new  covenant,  are  flicking 
in  and  devoting  to  the  rudiments  of  the  old,  both 
in  do5lrim  and  worJJjip'^  as  being  more  fuited  and 
agreeable  to  their  carnal  apprehenfions  and  na- 
tural Icnfes.  But  we  on  the  contrary,  travail  above 
all  to  lay  hold  upon  and  cleave  unto  the  Light 
of  tlie  glorious  gofpel  revealed  unto  us.  And  the 
harmony  of  the  truth  we  profefs  in  this  may  ap~  71,^  1,^^  ^^jf, 
pear,  by  briefly  obTcrving  how  in  all  things  we  unguiihed 
follow  the  fpintual  go/pel  of  Chrifi,  as  contra-dif-  gofpei. 
tinguiflied  from  the  carnality  of  the  legal  dijpenja- 
tion  ;  while  our  adverfaries,  through  rejefting  this 
gofpely  are  ftill  labouring  under  the  burden  of  the 
law,  which  neither  they  nor  their  fathers  were  able 
to  bear. 

For  the  law  and  rule  of  the  old  covenant  ^/;^  Jews  The  outward 
"zvas  outward,  'written   in  tables  of  flone  and  parch- '^^^?^'^'^^^^''^'^' 
ment ;  fo  aifo  is  that  of  our  adverfaries.     But  the  A\[Vn^^md^(x\ 
ta%u   of  the  new  covenant  is  imvard  and  perpetual,  '^j"^^^*^'"" 
written  in  the  heart  ;  fo  is  ours. 

The  wor/hip  of  the  Jews  i^as  outward  and  carnal^ 
limited  to  fet  times  ^  places,  and  perfons  ^  and  performed 
according  to  fet  prefer i bed  forms  and  ohfervations  ; 
fo  is  that  of  oiir  adv^erfarics.  But  the  iuorjhip  of  the 
new  covenant  is  neither  limited  to  time,  place,  nor 
perfon^  but  is  performed  in  the  Spirit  and  in  truth  ; 
and  it  is  not  a£ted  according  to  fet  forn^s  and  pre- 
Jcriptions,  hut  as  the  Spirit  of  God  immediately  a^u- 
ates,  moves,  and  leads,  ivbether  it  be  to  preach,  pray ^ 
or  ftng  ;  and  fuch  is  alio  our  worfhip. 
,  So  likewife  the  Baptifm  among  the  Jews  under  the 
law  was  an  outward  wafhing  with  outward  water, 
only  to  typify  an  inward  purification  of  the  foul 
which  did  not  necejf'avily  follow  upon  thofe  that  were 
thus  baptized  ;  but  the  baptilin  of  Chrift  under  the 
gofpel  is  the  baptifin  of  the  Spirit  and  of  fire  ;  not 
f he  putting  azuay  of  the  fit  h  of  the  fief j,  hut  the  arfiver 

^  I 


^2^3  PROPOSITION    XII. 

of  a  good  conjclencc  towards  God ;  and  fuch   is  tliC 
baptiim  that  we  labour  to  be  baptized  withal,  and 
contend  for. 
Arg.  §.   YH,  But  again,  If  water-baptifm   had  been 

an  ordinance  of  the  gofpel,  then  the   apoftle  I' aid 
would  have  been  Tent  to  adminifler  it  j  but  he  de- 
clares  pofitively,    i  Cor.i.  17.     I'hat  Chrift Jent him 
720 1  to  baptize,  but  to  preach  the  gofpel.     The  rea- 
fon  of  that  confequence  is  undeniable,  becaufe  the 
IV*       apodle   Paul's  commiffion  was  as  large  as  that  of 
baptifm^'irno  ^^^Y  ^^  them  J  and  confequently  he  being  in  fpecial 
badge  of  C'nrif- xxianner  the   apoille    of  Chrift   to  the   GefttiUSf   if 
cumc'idon  of"  watcr-baptifm,  as  our  adverfaries   contend,  be  to 
the  lews,        be  accounted  the  badge  of  Chrijiianity ^  he  had  more 
need  than   any  of  the  reft  to  be   lent  to  baptize 
with  water,  that  he  might  mark  the  Gentiles  con- 
verted by   him  with  that  Chriflian  fign.     But  in- 
deed the  reafon  holds  better  thus,  that   fmce  Favl 
was   the   apoftle   of  the   Gentiles^  and  that  in  his 
miniftry  he   doth  through    all    (as  by  his  epiflles 
appears)   labour  to  wean  them  from  the   former 
Jewifa   ceremonies   and    objervattons    (though   in  fo 
doing  he  v/as  fometimes  undefervedly   judged  by 
others  of  his  brethren,  who  were  unwilling  to  lay 
afide   thole   ceremonies')    therefore   his    commilliou 
though  as  full  as   to  the  preaching  of  the  gofpel 
and  new  covenant  difpeiifation  as   that   of  the  other 
apoftles>    did  not  require   of  him  that  he  Ihould 
,  lead  thofe  converts  into  fuch   Jewifh   objcrvations 
and  baptifms  :  however  that  pracTtice  was  indulged 
in  and  pracVifed  by  the  other  apoftles  among  their 
i  Cor.  I.  14.     Jewifl.)  projelytes ,  for  which  caufe  he  thanks  God  that 
he  bad  baptized  fo  jew :    intimating  that  what  he 
fentto^lfaptiic.  ^^^  tlicrcin  he   did  not  by  virtue  of  his   apoftolic 
commiilion,   but  rather  in  condefcenfion  to  their 
weaknefs,  even  as  at  another  time  he   circumcifed 
Timothy . 
Obj.  I  ^^^    adverfaries,    to    evade    the    truth  of  this 

teftimony,    ufually    allege,    T^kat  by  this  is  only  tQ 


O/Baptis^j.  ^9 

3.'  nnderjiood^  that  he  was    not  Jcni    principally    to 
baptize,  not  that  he  vjas  not  fent  at  all. 

But  this  expofition,  fincc  it  contradids  the  po-  Anfw^ 
{\tive  words  of  the  text,  and  has  no  better  founda- 
tion than  the  affirmation  of  its  aileitors,  is  juilly 
rejedted  as  fpurlous,  until  they  bring  ibnie  better 
proof  for  it.  He  faith  not,  I  zoar  not  Jent  priuci- 
pally  to  baptize  y  but  /  iioas  not  Jent  to  baptize. 

As  for  what  they  urge,  by  way  of  confirmation,  Confir. 
from  other  places  of  fcripture,   where  \_nct\    is  to 
be  fo  taken,  as  where  it  is  faid,  /  zvill  have  mercy,  ^^^'-  ':<■  *3' 
and  not  Jncrifice,   wliich  is  to   be  underflood  that 
God  requires  principally  mercy,  not  excluding  Ja- 
crifice. 

I  fay  this  place  is  abundantly  explained  by  the  Keftit, 
following  words  [and  the  knowledge  of  God  mor^ 
than  burnt  offerings  ;  ]  by  which  it  clearly  appears 
that  burnt -offerings,  which  are  one  with  facrificcs, 
are  not  excluded  ;  but  there  is  no  fuch  v/ord  added 
in  that  of  Pcv.il,  and  therefore  the  parity  is  not  de- 
mouftrated  to  be  alike,  and  confequently  the  iii- 
ftance  not  fufficicnt,  unlefs  they  can  prove  that 
it  ought  fo  to  be  admitted  here  ;  elfe  we  mighr 
interpret  by  the  fame  rule  all  other  ^aces  of 
fcripture  the  fame  way,  as  where  the  apolllc 
faith,  I  Cor.  ii.  5.  That  your  faith  might  not  fiand  in 
the  -wffdom  of  men,  bur  in  the  power  of  God,  it  might 
be  underilood,  it  ihall  not  ftand  principally  Jo.  How 
might  the  gofpel,  by  this  liberty  of  interpretation^ 
be  pcrverLed  ? 

If  it  be  faid,  'That  the  abife  of  this  haptifm  among  Obje^c, 
the   Corinthians,  ///  dividing  themfelves  according  to 
the  per/on s   by  whom  they   were    bcjptized,  ?nade  the 
apoffle  fpeak  fo  ;  but  that  the  ahufe  of  a  thing  doth 
not  aholifj  it  ; 

I  Anlwer,   It  is  true,   it  doth  not,  provided  tlieAnfw. 
thing  be  lawful  and  neccifary  ;   and  that  no  doubt 
the  abufe  abovcfaid    gave  the  apofUe  occalion  f() 
to.  write.     But  let  it  from  this  be  confidcred  hqv^ 


43« 


PROPOSITION     XII. 


That  preaching 
is  a  ftanding 
ordinance,  and 
not  to  be  for- 
borne.   I     .  -i: 


Query. 


Anfvv. 


That  which 
converts  to 
Chrift  is  the 
baptifm  of  the 
Spirit, 


the  apoftle  excludes  baptizing,  not  preaching,  tho' 
the  abufe  [markj  proceeded  from  that,  noleisthan 
from  the  other.  For  thefe  Corinthians  did  deno- 
minate themfelves  from  thofe  different  perfons  by 
whofc  p?'eaching  (as  well  as  from  thofe  by  whom 
they  were  baptized)  they  M^ere  converted,  as  by  the 
4th,  5th,  6th,  7th,  and  8th  verfes  of  chap.  iii.  may 
appear  ;  and  yet  to  remove  that  abufe  the  apoltle 
doth  not  fay  he  was  not  feiit  to  preach,  nor  yet 
doth  he  rejoice  that  he  had  only  preached  to  a  few  ; 
becaufe  ' preachings  htm<g  a  ftanding  ordinance  in 
the  church,  is  not,  becaufe  of  any  dbufe  that  the 
devil  may  tempt  any  to  make  of  it,  to  be  for- 
borne by  fucli  as  are  called  to  perform  it  by  the 
Spirit  of  God  :  wherefore  the  apoftle  accordingly^ 
chap.,  iii.  8,  9.  informs  them,  as  to  that,  how  to  re- 
move that  abufe.  But  as  to  water-baptifm,  for 
that  it  was  no  ftanding  ordinance  of  Chrift,  but 
only  pra<5lifed  as  in  condefcenfion  to  the  Jews,  and 
by  fome  apoftles  to  fome  Gentiles  alfo,  therefore i- 
fo  foori  as  the  apoftle  perceived  the  abufe  of  ita- 
lic let  the  Corinthians  underftand  how  little  ftrefs 
was  to  be  laid  upon  it,  by  fhewing  them  that  he 
was  glad  that  he  had  adminiftered  this  ceremony 
to  fo  few  of  them  ;  and  by  telling  them  plainly 
that  it  was  no  part  of  his  commiffion,  neither  that 
which  he  was  fent  to  adminifter/ 
'  Some  afl<  us,  How  'we  know  that  baptizing  here 
is  meant  of  water,  and  not  of  /^^  Spirit  ;  which  if 
it  be,  then  it  will  exclude  baptifm  of  the  Spirit,  as 
well  as  of  Water. 

I  Anfwer,  Such  as  alk  the  queftion,  I  fuppofe,- 
fpeak  it  not  as  doubting  that  it  was  faid  of  wa- 
ter-baptifm, which  is  more  than  manifeft.  For 
fmce  the  apoftle  Paul':,  meftage  was,  to  turn  people 
from  darknefs  to  light,  and  convert  them  to  God: 
and  that  as  many  as  are  thus  turned  and  converted 
(fo  as  to  have  the  anfxver  of  a  good  conjcience  toward 
Gody  and  to  have  put  on  Chvijl,  and  be  rifen  with  fmn 


0/  Baptism.  431 

in  newnejs  of  life)  are  baptized  with  the  baptifm 
of  the  Spirit.  But  wlio  will  fay  that  only  thofe 
few  mentioned  tlicre  I'o  be  baptized  by  PaulwcvQ 
come  to  this  ?  Or  that  to  turn  or  bring  them  to 
this  condition  was  not,  even  admitting  our  ad- 
verfaries  ii\terpretation,  as  principal  a  part  of 
Paiil'%  miniftry  as  any  other  ?  Since  then  oar  ad- 
verfaries  do  take  this  place  for  water -baptijm,  as 
indeed  it  is,  we  may  lawfully,  taking  it  lb  alfo, 
urge  it  upon  them.  Why  the  word  baptifm  and 
baptizing  is  ufed  by  the  apoftle,  where  that  of  wa- 
ter and  not  of  the  Spirit  is  only  underftood,  (hall 
hereafter  be  fpoken  to.  I  come  now  to  conhder  p^rt  II, 
the  reafons  alleged  by  fuch  as  plead  for  water- 
baptifn,  which  are  alfo  the  objeiftions  ufed  againft 
the  difcontinuance  of  it. 

§.    VIII.  Firll,   Some  objeft,   That   Chrifl,  who  Oh].   I. 
had  the   Spirit  above  meafure,  was   notuiithfla-nding  ^^'^^\X\. -'■, 
baptized  with  water ^^  h^  Ntc .  Arnoldus  ?.<g2\n9i  \X\\% 
Thefts,  Se6t.  46.   of  his   Theological  Exer citation. 

1  Anfwer,  So  was  he  alfo  circumcifed  ;  it  will  not  Anfw. 
follow  from  thence  that  circinncifion  is  to  continue  ; 
for  it  behoved   Chrift  to   fulfil  all  righteoufnefs,  ^^i^y  ch'ift 

•       .  1  1  •     •  n  ■  (-•><•;  1  P         7  1  ;-•        '^'^35  baptise;. 

not  only  the  miniltry  or  joon,  but  tne  Law  2M0,  byjahn. 
therefore  did  he  obferve  the  Jewifh  feafts  and  rites ^ 
and  keep  the  paffover.  It  will  not  thence  follow 
that  Chrifiians  ought  to  do  fo  now  ;  and  therefore 
(^hrifl,  Mat.  iii.  ly.  gives  y^Z^;?  this  reafon  of  his 
being  baptized,  deiu-iug  him  to  fuffer  it  to  he  fo 
now  ;  whereby  he  fulliciently  intimates  that  he  in- 
tended not  thereby  to  perpetuate  it  as  an  ordinance 
to  his  difciples. 

Secondly,  I'hey  objcft,   Mat.  xxviii.   ig.  Go  ye  ^y, 
therefore   and  teach    all  nations,    baptizing    ther/i    in      '-^"   ~* 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghoft, 

'J'his  is  the  great  objecT:ion,  and  upon  which  they  *    r  ^ 
build  the  whole  fuperJlruBure  ;  where  unto  the  firft 
general  and  found  anjwer  is,  by  granting  the  v^hole  ; 


432  PROPOSITION     XII. 

What  baptifm  but  puttuio'  thcui   to  proYC   that   wafer  is    here 

Chnfl  doth  ^      r  4.1       4.       ^    •     ri       ^       r   -^  a      J    ^i  x 

meaninMat.    mcaiit,   iince  the  tcxt  IS  lilent  of  It.     And  though 
xxvui.  |j^  reafon  it   be  fulficient   upon   our  part  that  we 

concede  the  whole  exprefled  in  the  place,  but  de- 
ny that  it  is  by  water,  which  is  an  addition  to 
the  text,  yet  I  fliall  premiie  fome  reafons  why  wc 
do  fo,  and  then  coniider  the  realons  alleged  by 
thofe  that  will  have  luater  to  be  here  under- 
fiood. 
Apg.    T  The  Firil:  is  a  maxim  yielded  to  by  all,    That  ive 

*      ougbi  not  to  go  from  the  literal  fignification    of  the 
text,  except  Jome  urgent  necejfity  force  us  thereunto. 

But  no  urgent  neceffity  in  this  place  forceth  us 
thereunto. 

Therefore  we  ought  not  to  go  from  it. 
Arg.   2.  Secondly,  That  baptiim  which  Chrift  command- 

ed his  apoftles  was  the  one  baptifm,  id  eji,  his  own 
baptifm  : 

But  the  one  baptifm,  which  is  Chrift's  baptifm, 
is  not  with  water,  as  we  have  already  proved  : 

Therefore  the  baptifm  commanded  by  Chi'ift  to» 
his  apoftles  was  not  watsr-bapijm. 
Arg.   0 ,         Thirdly,  That  baptifm  which  Chriil  commanded 
his  apoftles  was  fuch,  that  as  many  as  were  there^ 
\vith  baptized  did  put  on  Chrift  : 

But  this  is  not  true  of  water-  baptijni  / 
Therefore,  ^c. 
Are;.  4,         Fourthly,  The  baptifm  commanded  by  Chrift  to 
his  apoftles  was  not  Johrrs  baptifm  ; 

But  baptifm  with  water  >vas  John's  baptifm  ; 
Therefore,  ^c. 
Alle.  I.  But  Firft,    They  allege,    That   Chrifi's   baftijm, 

though  a  baptifm  with  water,  did  differ  from  JohnV 
becaujs  John  oyily  baptized  with  water  unto  repent- 
ance, but  Chrift  commands  his  dijciples  to  baptize 
in  the  name  of  the  Father,  Son,  and  Holy  Gboji  ; 
reckoning  that  in  this  form  there  lieth  a  great  dif- 
ference betwixt  the  baptifm  of  John  and  that  of 
ghrii'h  .    .  ..  ■ 


0/ Baptism,  433 

I  anfwcr,  In  that  John's  baptifm  was  unto  re- 
pentance, the  difference  lieth  not  there,  becaufe  ^o 
is  Chrill's  alio  ;  yea,  our  adverfaries  will  not  deny 
but  that  adult  ■perjons  that  are  to  be  baptized  ought, 
ere  they  are  admitted  to  water-baptifm,  to  repent, 
and  confels  their  fins  :  and  that  infants  alfo,  with  a 
refped;  to  and  confideration  of  their  baptifm,  ought 
to  repent  and  confefs  ;  fo  that  the  difference  lieth 
not  here,  lincc  this  of  repentance  and  confeflion 
agrees  as  well  to  ChrijVs  as  to  John's  baptifm.  But 
in  this  our  f?^z;^r/<7nV,f  are  divided  ;  for  Calvin  will 
have  Chr'ifi's  and  John's  to  be  ail  one,  Injl.  lib,  4.  cap. 
15.  feci.  7,  8.  yet  they  do  differ,  and  the  difference 
is,   in  that  the  one  is  by  v^ater,  the  other  not,  ^c. 

Secondly,  As  to  wliat  Chrifl  faith,  in  command- 
ing t.hem  to  baptize  in  the  name  oj  the  Father,  Son, 
and  Spirit,  I  confefs  that  flates  the  difference,   and 
it  is    great  ;  but  that   lies  not  only  in  admitting 
zv at er- baptifm  in  this  dilferent  form,  by  a  bare  cx- 
prclling  of  thefe   words  :  for  as  the  text  fays  no 
iiich  thing,  neither  do  I  fee  how  it  can  be  inferred 
from   it.      For    the  Greek    is  «*?  ^i  «>*^«,    that    is  <^f  t'jc  f«"^e  ot 
into   the  name  ;  now  the  name  or  the  Lordxs  oiten  taken  infcisp- 
taken  into  fcripturc  for  fomething  eUe  than  a  bare  '"'^^' 
found  of  words,   or  literal  exprelfion,  even  for  his 
T^/V///tf  and /?5\x.'tT,  as  may  appear  from  Fjal.  liv.    l. 
Cant.  i.  3.  Prov.  xviii.  10.  and  in  many  more.  Now 
that   the   apoftles  were  by  their  miniilry  to  baptize 
the   nations  into  thin  name,   virtue,  and  toiver,   and  ^^^  ij:'ptirni 
that  they  did  io,   is  evident  by  thele  teltimonies  of  what  it  is. 
Faul  above-mentioned,  where   he    faith,    That  as 
many  of  them    as   were   baptized  into    Chrif,  have 
put  on   Chnfl  ;  this  muft  have  been  a  baptizing  into 
the  name,  i.  c.  power  a.nd  virtue,  and   not   a  mere 
formal  cxpreffion  of  words  sdjoined  with  v/ater- 
baptifm ;  becaufe,   as  hath  been  above  obferved, 
it  doth  not  follow  as  a  natural  or  neceffary  confe- 
quence   of  it.     I  would  have  tliofe   who  defire  to 
have  their  faith  builj;  upon  no  other  foundation 


Mat.  xxviii. 


^34  PROPOSITION     XII. 

than  the  teftimony  of  God's  Spirit,  and  Scriptures 
of  truths  throughly  to  confider  whether  there  can 
be  any  thing  further  alleged  for  this  interpretation 
than  what  the  prejudice  of  education  and  influence 
of  tradition  hath  impofed.  Perhaps  it  may  ftum- 
ble  the  unwary  and  inconfiderate  reader,  as  if  the 
very  charafter  of  Chrifiianity  were  abolifhed,  to  tell 
him  plainly  that  this  fcripture  is  not  to  be  under- 
flood  of  baptizing  ivith  water,  and  that  this  form 
of  baptizing  in  the  name  af  the  Father,  Son^  and 
Spirit  hath  no  warrant  from  Mat.  xxviii.  efr. 
Whether  For  which,  befides  the  reafon  taken  from  the 

P."^^'*^  P""^- fignification  of  \thename~\   as  being  the  wV/z/t*  and 

Icnbe  a    form        o  U  _l        _  to 

of  baptifm  in  p ow er  2}oovQ  exprelied,  let  it  be  conlidered,  that 
if  it  had  been  2.  form  prefcribed  by  Chirfl  to  his 
apoflles,  then  liirely  they  would  have  made  ufe 
of  that  form  in  the  adminiilering  oi  water -bap  tijm 
to  fuch  as  they  baptized  with  water  ;  but  though 
particular  mention  be  made  in  divers  places  of  the 
A5is  who  were  baptized.-  and  how  ;  and  though  it 
be  particularly  exprelTed  that  they  baptized  fuch 
and  fuch,  as  A^s\\.  4i.and  viii.  12,  13,  38,  andix, 
18.  andx.  48.  and  xvi.  15.  andxviii.  8.  yet  there  is 
not  a  word  of  this  form.  And  in  two  places,  A^s 
viii.  16.  and  xix.  5.  it  is  faid  of  fome  that  they 
were  baptized  in  the  name  of  the  herd  fefus  ;  by 
which  it  yet  more  appears,  that  either  the  author  of 
the  hijiory  hath  been  very  defective,  who  having  fo 
often  occafion  to  mention  this,  yet  omitteth  fo  fub- 
ftantial  a  part  of  baptifm  (which  were  to  accufe  the 
Holy  Ghojl,  by  whofe  guidance  Luke  wrote  it)  or  elfe 
that  the  apoftles  did  no  ways  underfland  that  Chriji 
by  his  commiiiion,  Mat.  xxviii.  did  enjoin  theni 
fuch  a  form  of  water-baptifm,  feeing  they  did  not 
■ufe  it.  And  therefore  it  is  fafer  to  conclude,  that 
what  they  did  in  adminircering  water -baptifm,  they 
did  not  by  virtue  of  that  commilfion,  elfe  they 
would  have  fo  ufed  it  ;  for  our  adverfaries  I  fup- 
pofc  would  judge  it  a  great  herefy   to  adminiflei' 


0/ Baptism.  435 

ivater-baptijm  without  that,  or  only  in  the  riarrje  of 
Jejus,  without  mention  of  Father  or  Spirit^  as  it  is 
exprefflyfaid  they  did,  in  the  two  places  above-cited. 

Secondly,  They  lay,  If  this  vjere  not  iinderftood  c/ Alle.  2. 
water-baptiliii,    //  ivould  be  a  tautology,  and  all  one 
with  teaching, 

I  fay,   Nay:  Baptizing  with   the  Spirit  is    fome- Anfw. 
what  further  than  teaching,  or  informingthe  under- 
llanding  ;  for  it  imports  a   reaching  to,   and  melting  How  teaching 
the  heart,  whereby   it   is   turned^  as  well  as  the  ^/z- a"d  baptizing 
derftandlng  informed.     Befides,   we  find  often  in  the 
fcripture,  th3.t  teaching  and  inf  ruling  are  put  toge- 
ther, without  any  abfurdity,  or  needlefs  tautology  ; 
and  yet  thefe  two  have  a  greater  affinity  than  teach- 
ing and  baptizing  with  the  Spirit. 

Thirdly,  They  fay,    Eaptifm  in  this  phce  muft  be  Alle.  '^, 
imdeiftood  zvith  water,  becaife  it  is  the  a^ion  of  the 
apoftles  ;  and  fo  cannot  be  the  baptifm  of  the  Spirit^ 
which   is  the  -work  of  Chrifi,  and  his  grace  ;  mt  of 
man,   &cz. 

I  anfwer  ;  Baptifrmviththe  5p/ri/,tho' not  wrought  Anfw. 
without  Chrifi  and  \i\'i  grace ,  is  inflrumentally  done  The  bapiifiTt 
by  men  fitted  of  God  for  that  purpofe  ;   and  there-  ^cnbld^o^'"' 
fore  no   abfurdity  follows,   that  baptifm  with  the  s^'f^'y  men  as 
Spirit    fiiould    be    exprefled   as  the   action   of  the  '  '""^^"  ^' 
apoltles.     For  tho'    it   be  Chrift  by  his  grace  that 
^ivcs  fpiritu at  gifts,  yet  the   apolHe,    Rom.   i.   11. 
fpeaks  of  his   vmparting  to  therafpiritual gifts  \   and 
he  tells  the  Corinthians ,  that   h  e    had  begotten  them 
through  the gof pel,  i  Cor.  iv.  15.     And  yet  to  beget 
people  to  the  faith,   is   the  work  of  Ch-ifi  and  his 
grace,   not  of  men.     To  convert  the  heart,   is  pro- 
perly the   work  of  Chrin:  ;  and.  yet  the  fcripture 
oftentimes  afcribes  it  to  men,   as  being  the  inflru- 
mcnts  :   and  fmce  P^.-Z's   cominiirion  v/as,   To  trn 
people  from  darknsfs  to  light    (tho'  that  be  not.  done 
without  Chrift  co-operating  by  his  grace)   fo  may 
alfo  baptizing  with  the  Spirit  be  e^iprcfTcd,   as  pcr- 
formable  by  man  aithe  inftrument,  the'  the  work 

?  K 


436  PROPOSITION     XII. 

of  Cbriji's  grace  be  needful  to  concur  thereunto. 
So  that  it  is  no  abfurdity  to  fay,  that  the  apoftks 
did  adminifter  the  baptifm  of  the  Spirit. 

AUe.  4.  Laflly,  They  fay,  That  fines  Chrijl  faith  here^  that 

he  ivill  be  %vith  his  difciples  to  the  end  of  the  worlds 
therefore  watcr-baptifm  muft  continue fo  long. 

Anfvy.  If  he  had  been  fpeaking  here  of  water-baptifm, 

then  that  might  have  been  urged  ;  but  feeing  that  is 
denied,  and  proved  to  be  falfe,  nothing  from  thence 
can  be  gathered  :  he  fpeaking  of  the  baptifm  ol  the 
Spirit,  which  we  freely  confefs  doth  remain  to  the 
end  of  the  world  ;  yea,  fo  long  as  Chrifl's  prefence 
abideth  with  his  children. 

Obj.  3.  §.  rX.  Thirdly,  They  objeifb  the  conf  ant  prac- 

tice of  the  apojiles  in  the  primitive  churchy  who,  they 
fay,  did  always  adminifter  water-baptifm  to  fuch  as 
thsy  converted  to  the  faith  of  Chrijl  ;  and  hence  alfo 
they  further  urge  that  of  Mat.  xxviii.  to  have  been 
.  meant  of  water  ;  or  elfe  the  apoftles  did  not  underftand 
it,  hecaufe  in  baptizing  they  ifed  water  ;  or  that  in 
Jo  doing  they  ivalked  ivithout  a  commijfion, 

Anfw-  ^  anf%ver  ;  That  it  was  the  conftant  pra5lice  of  the 

cpofiles,  is  denied  ;  for  we  have  (hewn,  in  the  ex- 
ample of  Paul,  that  it  was  not  fo  ;  fince  it  were  moil 
abfiird  to  judge  that  he  converted  only  thofe  few, 
even  of  the  church  of  Corinth,  whom  he  faith  he 
baptized  ',  nor  were  it  lefs  abfurd  to  think  that  that 
was  a  conftant  apoftolick  pra5iice ,  v/hich  he,  who  was 
not  inferior  to  tlie  chiefeft  of  the  apoftles,  and  who 
declares  he  laboured  as  much  as  they  all,  rejoiceth 

Pow  ihe  apof- he  was  fo  little  in.     But  further;   the    conclufion 

tks  baptized,  inferred  from  the  apoftles  praftice  of  baptizing 
with  water,  to  evince  that  they  imderftood.  Mat. 
xxviii.  of  water-baptifm,  doth  not  hold  ;  for  tho' 
they  baptized  with  water,  it  will  not  follow  tnat 
either  they  did  it  by  virtue  of  that  commiffion,  or 
that  they  miftook  that  place  ;  nor  can  there  be  any 
medium  brought,  that  will  infer  fuch  a  conclufion. 
As  to  the  other  infmuatsd  abfurdity,  That  they  did 


O/BApxrsur,  427 

it  ivithout  a  ccmm'ijp.on  ;  it  is  none  at  aH  :  for  they 
miji,ht  have  done  it  by  '^firmijfion^  as  being  ii  nie 
before  Chr 'iff  s  death  ;  andbecaufethe  people,  narfed 
up  with  outward  ceremonies,  could  not  be  weaned 
wholly  from  them.  And  thus  they  uied  other 
things,  as  circumcifion  and  legal  pur  if  cations^  which 
yet  they  had  no  comniiifion  from  Chrift  to  do  :  to 
which  we  (hall  fpeak  more  at  length  in  the  follow- 
ing ^r(?po/^//i'«  concerning  the /upper. 

£ut  if  from  the  famenefs  of  the  word,  becaufe  Obiecr. 
Chrift  bids  them  baptize,  and  they  afterwards  in  the 
ufe  of  water  arc  faid  to  baptize,  it  be  judged  pro- 
bable that  they  did  underfiand  that  commijfion,  Mat. 
xxviii. /(?  authorize  them  to  baptize  zvith  wittr,  and 
accordingly  pra^ijed  it  ; 

Although  it  fliould  be  granted,  that  for  a  feafon  Anfw. 
they  did  ^o  far  miftake  it,  as  to  judge  tha.t  raater 
belonged  to  that  baptifm,  (wliich  however  I  find 
no  necelfity  of  granting)  yet  I  fee  not  any  great 
abfurdity  would  thence  follow.  For  it  is  plain 
they  did  miftake  that  commifTion,  as  to  a  main 
part  of  it,  for  a  feafon  ;  as  Vviiere  he  bids  them 
Go,  teach  all  nations)  fmce  fome  time  after  they 
judged  it  unlawful  to  teach  the  Gentiles  ;  yea,  Peter  The  apoftit- 
himfelf  fcrupled   it,   until   by   a  vilion  conftrained  ^'<i  f^^pi'^ 

1  A  1-1  r-iiii  .,        tfaclung  the 

thereunto ;  for  which,  after  he  had  done  it,  he  Gemiies. 
was  for  a  feafon  (until  they  were  better  informed) 
judged  by  the  reft  of  his  brethren.  Now,  if  the 
education  of  the  apoftles  as  Jews ^  and  their  pro- 
penfity  to  adhere  and  ftick  to  the  Jewijlj  reli'^ion, 
did  fo  far  influence  them,  that  even  after  Chrift'x 
reJiirreBion,  and  the  pouring  forth  of  the  Spirit, 
they  could  not  receive  nor  admit  of  the  teaching 
of  the  Gentiles,  though  Chrift,  in  his  commiliiou 
to  them,  commanded  them  to  preach  to  them  ; 
what  further  abfurdity  were  it  to  fuppole,  that, 
througli  the  like  miflake,  the  chicfeft  of  them  hav- 
ing been  the  difciples  of  John,  and  his  baptifm  being 
fo  much  prized  there  among  the  Jezvs^  they  alfo 


the 


438  PROPOSITION     XII. 

took  Chrifl's  baptifm,  intended  by  him  of  the  Spirit,V; 
to  be  that  of  water,  which  was  John's^  and  ac- 
cordingly praclifed  it  for  a  feafon  ?  It  fufhces  us, 
that  if  they  were  fo  miftaken,  (though  1  fay  not 
that  they  were  fo)  they  did  not  always  remain  under 
that  miilake  :  eUe  Peter  would  not  have  faid  of 
the  baptifm  which  now  faves,  that  it  is  not  a  futtifi^ 
away  of  the  filth  of  the  flsfj,  which  certainly  water- 
baptifm  is. 

But  further,  They  urge  much  Peter's,  baptizing 
Cornelius  ;  in  which  tliey  prefs  two  things,  Firll, 
That  water-ha-ptijm  is  ufed,  even  to  thoje  that  had  re- 
ceived the  Spirit.  Secondly,  Ti^at  it  is  faid  pnfjively , 
he  co'mmanded  them  to  be  baptized ,  Acts  x.  47,  48. 

But  neither  of  thefe  doth  nccelTarily  infer  water- 
baptifm  to  belong  to  the  nevj  covenant  difpenjaticn, 
nor  yet  to  be  a  perpetual  ftanding  ordinance  in  the 
wheAtr  Pe-  cliurcli.  For  firit,  all  that  this  will  amount  to, 
fomewl'h'wf-'^^'^^'  that  P^/^r  at  that  time  baptized  thefe  men; 
termakcsita  but  that  lie  did  it  by  virtue  of  that  commifiion, 
iiance"to  the ''  ^^•?'«  xxviii.  remains  yct  to  be  proved.  And  how 
church.  doth  the  baptizing  with  water,  after  the  receiving 

of  the  Holy  Ghoft,  prove  the  cafe,  more  than  the 
life  of  circumcijion,  and  other  legal  rites,  acknov/- 
ledged  to  have  been  performed  by  him  afterwards  ? 
Aifo,  it  is  no  wonder  if  Peter,  who  thought  it  fo 
•ftrange  (notwithftanding  all  that  had  been  pro- 
feffed  before,  and  fpoken  by  Chrift;  that  the  Gen- 
tiles fliould  be  made  partakers  of  the  gofpel,  and 
wnth  great  difficulty,  not  without  an  extraordinary- 
impulfe  thereunto,  was  brought  to  come  to  thern, 
and  eat  with  them,  was  apt  to  put  this  ceremony 
upon  them  ;  which  being,  as  it  were  the  particular 
difpenfation  oi  John,  the  forennmer  of  Chrift,  feem- 
ed  to  hi^ve  greater  affinity  with  the  gofpel,  than 
the  other  Jezvijh  ceremonis,  then  ufed  by  the  church ; 
but  that  will  no  ways  infer  our  adverfaries  con- 
clufion.  Secondly,  As  to  thefe  words.  And  he  com- 
manded them  to  be  baptized  y  it  declareth  matter  of 


■  (5/ Baptism.  439 

Wa^,  not  of  right,  and  ancio.unteth  to  no  more, 
jfthan  that  Pefer  did  at  that  time,  pro  hie  ^  nunc^ 
command  thofe  perfons  to  be  baptized  with  water ^ 
which  is  not  denied  :  but  it  faith  nothing  that 
Peter  commanded  water-baptifm  to  be  a  itanding 
and  perpetual  ordinance  to  the  church  ;  neither 
can  any  man  of  found  reafon  fay,  if  he  heed  what 
he  fays,  that  a  command  in  matter  of  fa5l  to  par- 
ticular perfons,  doth  infer  the  thing  commanded  to 
be  of  general  obligation  to  all,  if  it  be  not  other- 
wife  bottomed  upon  fome  pofitive  precept.  Why 
doth  Peter*s  commanding  Cornelius  and  his  houfliold 
to  be  baptized  at  that  time  infer  %uater-baptijm  to 
continue,  more  than  his  conftraining  (which  is 
more  than  commanding)  the  Gentiles  in  general 
to  be  circumcijedy  and  obferve  the  lazv  .?  We  find 
at  that  time,  when  Peter  baptized  Cornelius^  it  was 
not  yet  determined  whether  the  Gentiles  fliould  not 
be  circiimcijed ;  but  on  the  contrary,  it  was  themoft 
general  fenfe  of  the  church  that  they  Jkould :  and 
therefore  no  wonder  if  they  thought  it  needful  at 
tliat  time  that  they  (hould  be  baptized  ;  which  had 
more  affinity  with  the  gofpel,  and  was  a  burthen 
lefs  grievous. 

§.  X.  Fourthly  ;  They  oh^^S:  from  the  ftgmfica-  Objecl.  4. 
tion  of  the  xvord  [baptize]  which  is  as  much  as  to  dip 
and  walli  with  w^ater  ;  alleging  thence,  that  the  very 
word  imports  a  being  baptized  with  water. 

This    objection   is  very  weak.     For  fince    bap-  Anfw. 
tizing  with  water  was  a  rite  among  the  Jews,  as 
Pj^dus  Riccius  fheweth,   even  before  the  coming  of  Baptizing  ng. 
yohn  ;  and  that  the  ceremony  received  that  name  "!^"  (^1^^"' 
from   the  nature  of  the  pra<Slice,   as  ufed  both  by  ^uh  wner. 
the  yews  and  by  'John  ;  yet  we  find  that  Chrift  and 
his  apoftles  frequently  make  ufe   of  thefe  terms  to 
a  more  fpiritual  fignification,    Circumcifion  was  only 
ufed  and  underftood  among  the  Jews  to  be  that 
of  theflejh  ;  but  the  apoflle  tells  us  of  the  circumci- 
fon  oj  the  heart  and  fpirit  made  without  hands.     So 


440 


PROPOSITION    xir. 


that  tho*  baptifm  was  ufed  among  the  Jews  only 
to  fignify  a  wajking  with  watery  yet  both  John, 
Chrifl:,  and  his  apoflles,  fpeak  of  a  being  baptized 
with  the  Spirit^  and  with  fire  ;  which  they  make  the 
peculiar  baptilra  of  Chrift,  as  contra-diftinguifiied 
from  that  of  water ^  which  was  John'^t  as  is  above 
fhewn.  So  that  thoagh  baptifm  among  the  yezus 
w^s  only  underflood  of  water,  yet  among  Chrijli- 
ans  it  is  very  well  underflood  of  the  Spirit  without 
water  :  as  v/e  fee  Chrift  and  his  apoftles  fpiritually 
to  underftand  things,  under  the  terms  of  what  had 
hsQii  fiaJows  before.  Thus  Chrift,  fpeaking  of  his 
^'ody,  (though  the  ^etus  miftook  him)  faid,  Dejlroy 
this  temple,  and  in  three  days  I  will  raife  it  up  ; 
and  many  more  that  might  be  inftanced.  But  if 
the  etyniol  gy  of  the  word  fhould  be  tcnacioufly 
adhered  to,  it  would  militate  againO:  mod  of  our 
adverfaries,  as  well  as  againft  us  :  for  the  Greek 
Ea^r'/ifo  s.a.'Tflilfa  (ignifies  immergo,  that  is,  to  plunge  and 
immergo,  dip  in  I  and  that  was  the  proper  ufe  of  water-bap- 
piuuge  and  tilm  amoug  the  jews,  and  alio  by  John,  and  the 
dipjn.  primitive  Chriftians,  who  ufed  it;  whereas  our  ad- 

verfaries, for  the  mod  part,  only  fprinkle  a  little 
water  upon  the  forehead,  which  doth  not  at  all 
Thofethatof  ^nfwcr  to  the  word  [/^^/j/Z/'w.]  Yea,  thofe  of  old 
^J^^^"'*^^^  water- among  Chriftians  that  ufed  water-baptifm,  thought 
di'ppdand'^  this  dipping  OT  plunging  fo  needful,  that  they  thus 
t>iungcd,and    ^/flpt'^  children  c  and  forafmuch  as  it  was  judged 

thole  thac  were     ,  •  .  Jo 

only  prinkied,  that  it  Hught  prove  hurtful  to  fome  weak  conftitu- 

r'^irTed'^oany   ^^°"^'  Sprinkling,  to  prevent  that  hurt,  was  intro- 

ofFxc  in  the     duced  ;  yet  then  it  was  likewife  appointed,  that 

wh)?'""'^      fiich  as  v/ere  only  fprinklsd,  and  not  dipped,  fnould 

not  be  admitted  to  have  any  ofnce  in  the  church, 

as  not  being  fufficiently  baptized.     So  that  if  our 

adverfaries  Vvill  ftick  to  the  word,  they  muft  alter 

their  method  o?  fprinkling. 

Obj.  5.  Fifthly,  They  objedl  John  iii.  y.  Except  a  man  be 

horn  of  water,  and  of  the  Spirit,  (f^c.  hence  inferring 

theneceffity  <?/ water-baptifm,  as  well  as  of  the  Spirit. 


0/ Baptism.  411 

But  if  this  prove  any  thing,  it  will  prove  water-  Anfw. 
baptifm  to  be  of  abfolute  necefiity  ;  and  therefore 
Protejiants  rightly  affirm,  when  this  is  urged  upon  The  water  that 
them  by  Pafifis^  to  evince  the  abfolute  neceOity  of  myiticai*and 
water-baptifm,  that  \yjater~\  is  not  here  underflood '"*^''^'^- 
of  outv/ard  water  ;  but  myftically,  of  an   inward 
cleanfmg  and  wafhing.  Even  as  where  Chriftfpeaks 
of  being  bafiiz:^d  with  fire^  it  is  not  to  be  under - 
flood  of  outward  material  fire,   but  only  of  puri- 
fying,  by  a  metonymy  ;  becaufe  to  ■purify  is  a  pro- 
per effeft  of  fire,   as  to  waf}  and  make  dean  is   of 
water  ;  where  it  can  as  little  be  fo  underftood,   as 
where  we  are  fa  id  to  be  Javed  by  the  iu  aping  of  re- 
generation^ Tit.  iii.  5.     Yea,  Peter  faith  expreflly, 
in  the  place  often  cited,  as  *  Calvin  well  obferves,  *  Tn  the  4:11 
That  tbj  baptifm  •■which  faves,  is  not  the  putting  away  j,'^'[j^j  °J  ^^^    , 
of  the  fith  of  the  fief  J.  So  that  fince  \zvater^  cannot 
be  underftood  of  outward   water,  this  can   ferve 
nothing  to  prove  watcr-baptifm. 

If  it   be  faid,  tJiat  \water']^  imports  here  necellita-  Objedl. 
tern  pra3cepti,  though  not  medii  ; 

I  anfwer  ;  That  is   fiift  to  take  it  for   granted  Anfw. 
that  outv/ard  water  is  here  underftood  ;  the  con- 
trary  whereof  we   have   already  proved.     Next, 
water  and  the  Spirit  are  placed  here  together,  \Ex-  Neccffitas  prs, 

7        7  r  ;    ,  /      o     •    •    n  1  cepti  and  medii 

cept  a  man  he  born  of  water  afid  the  opiritj  where  urged, 
the  necefiity  of  the  one  is  urged  as  much  as  of  the 
other.  Now  if  the  Spirit  be  abfolutely  neceffary, 
fo  will  alfo  water  ;  and  then  wc  muft  either  fay, 
that  to  be  born  of  the  Spirit  is  not  abfolutely  ne- 
celfary,  which  all  acknowledge  to  be  falfe  ;  or  clfe, 
that  zvatcr  is  abfolutely  neceffary  ;  which,  as  Pro- 
tejiants ^  we  affirm,  and  have  proved,  is  falfe  :  elfe 
we  muft  confefs,  that  water  is  not  here  underftood 
of  outward  water.  For  to  fay  that  when  water 
and  the  Spirit  are  placed  here  juft  together,  and  in 
the  fame  manner,  tho'  there  be  not  any  difference 
or  ground  for  it  vifible  in  the  text,  or  deduciblc 
from  it,  That  the  necejjity  of  water  is  here  prjccepti^ 


442 


PROPOSITION      XII. 


but  not  medii,  but  the  necejfi^y  of  the  Spirit  is  both 

mddii  and  pr^cepti ^  is  indeed  confidently  to  affirm, 

but  not  to  prove. 

Objea.  6.      Sixthly  and  laflly  ;  They  objetT:,  ^hat  the  hapt'ijm 

of  water    is    a  vifible  f.gn    or    badge    to  dijlingiiijh 

Chrifliians /-c/^  Infidek,  even  as  circiimcifion'did  the 

Jews. 

Anfw.  1  anfwer  ;  This  faith  nothing  at  all,  unlefs  it  be 

proved  to  be  a  iiecejjary  precept ^  or  part  of  the  neiu 

covenant  dijpenjation  j  it  not  being  lawful  for  us  to 

impofe  outward  ceremonies  and  rites,  and  fay,  they 

circumcifion  a  wiU  diftinguifh  US  from  infidels.     Circumcijion  was 

covenam! '^'^  pofitivcly  Commanded,  and  faid  to  be  a  Jeal  of  the 

firjl  covenant  ;  but  as  we  have  already  proved  that 

water-baptifm  there  Is  uo  fuch  command  for  baptifm,  fo  there  is 

bad"e"f  chn- 1^°^  any  word  in  all  the  New  Teftament,  calling  it  a 

iUaniiy.  badge  of  Chriftianity ,  or  feal  of  the  new  covenant  : 

and  therefore  to  conclude  it  is  fo,  becaufe  circujnci- 

fion  was  fo,   (unlefs  fome  better  proof  be  alleged 

which  is  the    for  it)   is  miferably  to  beg  the  queftion.      T^^^-^rc- 

^tuiif^^'^'f^-J^'^S  ^f  f^^^'^   ^^^  Cijrijf,   and  a  holy   life  anfwering 

thereunto,  is  a  far  better  badge  of  Chriftianity  than 

any  out-ward  wafing  ;  which  yet  anfwers  not  to  that 

of  circumcifion y  fince  that  affixed  a  character  in  the 

fiefli,  which  this  doth  not  :  fo  that  a  Chriftian  is 

not  known  to  be  a  Chriftian  by  his  being  baptized^ 

efpecially  when  he  Was  a  child,  unlefs  he  tell  them 

What  the  Fa-    fo  niucli  :   aud  may  not  the  profeffing  of  faith  in 

thers  fay  of      Qhrili  fip-nifv  that  as  well  ?  I  know  there  are   di- 

water-baptilm,  r-  r  t-<      i  r         i 

and  o!  the  fign  vers  of  tholc  Called  the  Fathers,  that  Ipeak  much 
ofthecrofs*  q£  vv^ater-baptifm,  calling  it  CharaBerern  Chrifiiani- 
tatis :  but  fo  did  they  alfo  of  the  fign  of  the  crcfs, 
and  other  fuch  things,  juftiy  rejefted  by  Proteftants. 
Heathenini  For  the  myftery  of  iniquity,  v/hich  began  to  work 
reremomes  m-  '^^  |.|^g  apoitles  days,   foou  fpoilcd  the  fimplicitv  and 

troQuced  into  •'  •;     '  ^  ,      ,  ■*  • 

•he  chriiuaa    purity  of  the  Chriftian  worfhip  ;  infomuch  that  not 

worftiip.         only  many   yewifa  rites  were  retained,  hut  many 

heathenifro  cujiorns  and  ceremonies  introduced  into  the 

Chriftian  \vor[hip ;  as  particularly  that  word  {Jacrd" 


Of  Baptism.  443 

in^nt.']  So  that  it  is  a  great  folly,  efpeciallyfor  Pre- 
tejiants.,  to  plead  any  thing  of  this  from  tradition  or 
antiquity  ;  for  we  find  that  ncitlicr  Papijis  nor  Prc- 
tefiants  ufe  thofe  rites  exactly  as  the  ancients  did  ; 
who  in  fuch  things,   not  walking  by  the  moft  cer- 
tain rule   of  God's  Spirit,    but   doting  too    much 
upon  externals,  were   very  uncertain.     For   mofl 
of  them   all,   in  the  primitive  times,   did  wholly 
plu.ge  and  dip  thoib  they  baptized,   which  neither 
Papijls,  nor  mod  Protefiants,  do  :   yea,   feveral  of 
the  Fathers  accufcd  fome  2l^  hereticks  in  their  days, 
for   holding  fome  principles    common   with    Pro- 
teilants  concerning  it  ;  as  particularly  Augujllne  doth 
the  Pelagians,  for  faying  that  infants  dying  unbap- 
tized  may  be  faved.     And  the  Manichees  were   con- 
demned, for   denving  that  grace  is  unive-rjally  given 
by  baptfm  ;  and   Jidian  the   Pelagian  by  Augujiine, 
for  denying  exorcifm    and  infuffuition  in  the    ufe   of  Exorcifm  or 
baptifm  :  all  which  things  Protsfiants  deny  alfo.  ^o  ^  ■^'""-'°"* 
that  Protejiants  ilo   but  fooliflily  to  upbraid   us,  as 
if  we  could  not  ihew  any  among  the  ancienis  that 
denied  water-hapt'ifm  ;  feeing  they  cannot  fncw  any, 
whom  they  acknowledge  not  to  have  been  hereti- 
cal in  feveral  things,   that  ufed  it  ;  nor  yet,   v/ho 
ufnig  it,  did  not  alfo  ufe  \\\q  fign  of  the   crcfs,   and  The  fi^n  of  the 
other   things  with    it,   which    they  deny.     TL'here  ""'^■ 
were  fome  neverthelefs  in  the    darkefl    times    of  Many  in  former 
Poperv,   who    teftified    ap-ainft  vjater-baptlhn.     For  ^s" '•''^'■"■'^ 
one  Alanits,  pag.  105,  104,  107.  fpeaks  of  fome  in  baptUm." 
his  time  that  were  burnt  for  tiie  denying  of  it  : 
for  they  faid,  That  baptijm  had  no  eficacy,   either  in 
children   or   adult   perjons  ;    and  therefore  men   ii;ere 
not  obliged  to  take  baptfm  :  particularly  ten  canonicks, 
Co  called,  were  burnt  for  that  crime,,  by  the  order  of 
.^/«o;  Robert  0/ France.     And  P.  Pith^^us  mentions 
it  in  his  fragments  of  the  hiflory  of  Guienne,  which  is 
alfo  confirmed  by  one  Johannes  Floracerfs  a  monk^ 
who  was  famous  at  that  time,  in  his  epilUe  to  Oliva^ 
abbot  of  the  Ai/oni an  church  :  I  ivilL  faith  he,  zivc 

L   3 


444  PROPOSITION     XII. 

you  to   imderjiand  concerning  the   herejy  that  was  in 
len  canonnicks  ffyg  city  of  Orleans  on  Childermas-day  ;  for  it  was 
)e"n", ^and '^"     trite,   if  ye  have  heard  any  thing,   that  king  Robert 
"^^y  ■*  caufed  to  be  burnt  alive  near  fourteen  of  that  city,  of 

the  chief  of  their  clergy,  and  the  more  noble  of  their 
laicks,  who  were  hateful  to  God,  and  abominable  to 
heaven  and  earth  ;  for  they  did  ftifly  deny  the  grace 
of  holy  baptifm,  and  alfo  the  confecration  of  the  Lord's 
body  and  blood.  The  time  of  this  deed  is  noted 
in  thefe  words  by  Papir.  Majfon,  in  his  annals  of 
France,  lib.  3.  m  Hugh  and  Robert,  A5ium  Aurelia 
■piiblice  anno  Incarnationis  Domini  1022.  Regni  Ro- 
bert! Regis  28.  Indi5iione  5.  quando  Stephanas  Ht£* 
rejiarcha  £2?  Complices  ejus  damnati  funt  Csf  exufli 
Aurelia. 

Now  for  their  calling  them  Hereticks  and  Ma- 
nichees,  we  have  nothing  but  the  teflimony  of  their 
accufers,  which  will  no  more  invalidate  their  tefli- 
mony for  this  truth  againft  the  ufe  of  water-bap- 
tifm,  or  give  more  ground  to  charge  us,  as  being 
one  with  Manichees,  than  becaufe  fome,  called  by 
them  Manichees,  do  agree  with  Protejiants  in  fome 
things,  that  therefore  Protejiants  are  Manichees  or 
Hereticks,  which  Protejiants  can  no  ways  fhun. 
For  the  queflion  is,  Whether,  in  what  they  did, 
they  walked  according  to  the  truth  teftified  of  by 
the  Spirit  in  the  holy  fcriptures  ?  So  that  the  con- 
troverfy  is  brought  back  again  to  the  fcriptures, 
according  to  which,  I  fuppofe,  I  have  already 
difcuffed  it. 
Thebapiiimoi  As  for  the  latter  part  of  thc /ij/^j-,  denying  the 
ln3n"uadiiion,  "^^  ^^  infant -bap  tifm,  it  neceffarily  follows  from 
what  is  above  faid.  For  if  water-baptifm  be  ceaf- 
ed,  then  furely  baptizing  of  infants  is  not  warrant- 
able. But  thofe  that  take  upon  them  to  oppofe 
us  in  this  matter,  will  have  more  to  do  as  to  this 
latter  part ;  for  after  they  have  done  what  they 
can  to  prove  water-baptifm,  it  remains  for  them 
to  prove  that  infants  ought  to  be  baptized.     For 


Of  the  Body  wi  Blood  0/ Christ.  445 

he  that  proves  water-baptifm  ceafed,  proves  that 
infant  baptilm  is  vain  :  but  he  that  fliould  prove 
that  water-baptifm  continues,  has  not  thence  proved 
that  infant  baptifm  is  necelfary  ;  that  needs  fome- 
thing  further.  And  therefore  it  was  a  pitiful  fub- 
terfuge  oi  Nic.  j4rnoldiis  againftthis,  to  iky,  That 
the  denying  of  infant-baptifm  belonged  to  the  gan- 
grene of  the  Anabaptifls,  without  adding  any  fur- 
ther proof. 


PROPOSITION     XIII. 

Concerning  the  Communion,  or  Participation 
of  the  Body   and  Blood   of  Christ. 

The  communion  of  the  body  and  blood  of  Chrifl  is  >  Cor.  x. 
inward  2.\\^fpir it II aly  which  is  the  participation  of  vi/a^'^sa^a", 
his  flefh  and  blood,   by  which  the  inward  man  is  *  ^"'^^  ^-  **• 
daily  nouriflied  in  the  hearts  of  thofe  in  whom 
Chrift  dwells.     Of  which  things  the  breaking  of 
bread  by  Chrift  with  his  difciples  was  a  figure, 
which  even  they  who  had  received  the  fubftance 
ufed  in  the  church  for  a  time,  for  the  fake  of  the 
weak  ;  even  as  abfiaining  from  things  firaugled,  aAs  xv;  20. 
and  from    blood,  the   wajhing    one   another's  Jeety  ^°^'''^'-''^- ^^' 
and  the  anointing  of  the  ftck  with  oil :  all  which  •'^"'"^"  '^° 
are  commanded  with  no   lefs  authority  and  fo- 
lemnity  than  the  former  :  yet  feeing  they  are  but 
fjadows  of  better  things,  they  ceafe   in  fuch  as 
have  obtained  the  Jubjiance. 

§  .  I.  fnrAHE  communion  of  the  body  and  blood  of 
X  Chrift  is  a  myftery  hid  from  all  natural 
men,  in  their  firft  fallen  and  degenerate  ftatc, 
which  they  cannot  undcrftand,  reach  to,  nor  com- 
prehend, as  they  there  abide  ;  neither,  as  they  there 
are,  can  they  be  partakers  of  it,  nor  yet  are  they 
able  to  d'lfcsrn  the  Lord's  body.     And  forafmuch  as 


44<^  PROPOSITION    Xffl. 

the  Chriftiamvorld  (fo  called)  for  the  moftpart  hath 
been  ftill  labouring,  v/orking,  conceiving  and  ima- 
gining, in  their  own  natural  and  unrenewed  under- 
flandings,  about  the  things  of  God  and  religion  ; 
therefore  hath  this  myfiery  been  much  hid  and  fealed 
up  from  them,  while  they  have  been  contending, 
quarrelling  and  fighting  one  with  another  about  the 
mere  fhadow,  outfide  and  form,  but  ftrangers  to 
the  fubflance,  life  and  virtue. 

The  body  and,       §.  II.  The  /'i'^^  tlicu  of  Chrift,  whicli  bcliever? 

j/j^ijftjjai. '^^' partake  of,  is  j(/)/nV/.7?/,and  not  carnal ;  and  his 
bloody  v/hich  they  drink  of,  is  -pure  and  heavenly^ 
and  not  human  or  elementary^  as  Au^ujline  alfq 
affirms  of  the  body  of  Chriji,  which  is  eaten,  in  his 
Tr^^at.  PfaL  xcviii.  Except  a  man  eat  my  flep,  he 
hath  nC't  in  him  life  eternal :  and  he  faith,  The  words 
zvhich  I  Jpeak  unto  you  are  Spirit  and  Uje  ;  under- 
Jland  fpiritually  what  I  have  Jpoken.  Te  [hall  not  eat 
cf  this  body  which  ye  fee,  and  drink  this  blood  which 
they  ftoall  fpill,  which  crucify  me.  I  am  the  living 
bread,  ivho  have  dj/cended  from  heaven.  He  calls 
hirrfelf  the  bread,  who  defcended  from  heaven,  ex- 
horting that  ws  might  believe  in  him,  &c. 

Object.  ^^  it  b^  af^ed  then,   What  that  body,  what  that 

fieih  and  blood  is  ? 

Anfw.  I  anfwer  ;    It   is  that   heavenly  feed,  that  divine 

fpiritiial,  celeflial  fubfiance,  of  which  we  fpake  be- 

whatthebca-  ^OYG  iw  t\\c  fifth  ?Lnd/iXth  propofitions .     This  is  that 

veniy  feed:  is,  fpiyitual  bodv  cf  Chrifl.  whereby  and  through  which   I 

•wnereby  for-    ^f  •^.    -^         ,    •^,.~  ■'  i     /•   7  •  > 

meiiy,  andaifo  he  commuuicateth  life  to   men,    and  Jalvat/on  to  as 
now,  hie  and    ffj^^^y  ^j-  l/^Heve  in  him,  and  receive  him  ;  and  where- 

lalvation  was  -^  '  .  ' ^ 

and  is  commu-  by   alfo  man  comes  to  have  fellowfliip  and  com- 
"'"^^  ■  munion  with   God.     This  is  proved  from  the  6th 

of  John,  from  verfe  32.  to  the  end,  where  Chrift 
fpeaks  more  at  large  of  this  matter,  than  in  any 
other  place  :  and  indeed  this  evangelijl  and  beloved 
dijciple,  who  lay  in  the  bofom  of  our  Lord,  gives 
us  a  more  full  account  of  the  fpiritual  Jayings  and 
do^rine  of   Chrift   than  any  other  j    and  'tis  ob- 


Of  the  Body   ^;;^  Blood  c/ Christ.  447 

fervable,  that  though  he  fpeaks  nothing  of  the 
ceremony  ufed  by  Chriil  of  hreiiking  bread  zvith  his 
difcipleSy  neither  in  his  evangelical  account  of 
ChriftV  life  and  fufferings,  nor  in  his  epifhles  ;  yet 
he  is  more  large  in  this  account  of  the  partici- 
pation of  the  body,  fiefh  and  blood  of  Chrift,  than 
any  of  them  ail.  For  Chrifl:,  in  this  chapter,  per- 
ceiving that  the  Jews  did  follow  him  for  love  of 
the  loaves,  defires  them  (verfe  27.)  to  labour  not 
for  the  meat  "juhich  perifjeth,  but  for  that  meat 
which  endureth  for  ever :  but  forafmuch  as  they, 
being  carnal  in  their  apprehenfions,  and  not  under- 
ftanding  the  fpirituai  language  and  dod:rine  of 
Chrift,  did  judge  the  man^^a,  which  Mcjes  gave 
their  fathers,  to  be  the  moil  excellent  bread,  as 
coming  fi*om  heaven  ;  Chrift,  to  redlify  that  mif^ 
take,  and  better  inform  them,  afrirmeth,  Firft,  That 
//  is  not  Mofes,  but  his  Father,  that  giveth  the  true 
hrea.d  from  heaven,  ver.  32.  and  48.  Secondly,  This 
bread  he  calls  himfeif,  ver.  35.  I  am  the  bread  of 
life:  and  ver.  51.  \  am  the  living  bread,  which 
came  down  frora  heaven.'  Thirdly,  He  declares  that 
this  bread  is  his  flefjj,  ver.  5 1 .  The  bread  that  I  will  The  origin,  na- 
give  IsmyflefJj;  and  ver._  55.  For  my  fleJJj  /j- ;;?^^/ Tthelod'l'^' 
indeed,  and  my  blood  is  drink  indeed.  Fourthly,  The  ^'^  ^nd  blood 
neceiTity  of  partaking  thereof,  ver.  53.  Except  ye  "^ 
eat  the  fiefh  of  the  Son  of  man^  and  drink  his  blood, 
ye  have  no  life  in  you.  And  laftly,  The  bleffed 
fruits  and  neceffary  effe<fts  of  this  communion  of 
the  body  and  blood  of  Chrift.  Ver.  53.  This  bread 
giveth  life  to  the  zvorld.  Ver.  50.  He  that  eateth 
thereof^  dieth  not.  Ver.  58.  He  that  eateth  of  this 
bread,  fljall  live  for  ever.  Vgv.  54.  IVhofo  eateth 
this  fief  J,  and  drinketh  this  blood,  fijall  live  for  ever. 
Ver.  56.  And  he  dwellelh  in  Cbriji,  and  Chrifl  in 
him.  Ver.  57.  And /hall  live  by  Chriji.  From  this 
large  defcription  of  the  origin,  nature,  and  effects 
pf  tliis  body,  flefj,  and  blood  of  Chrift,  it  is  ap- 
iparcjit  that  it  is   fpirituai,   and   to  be  underftood 


448  PROPOSITION     Xin. 

of  a  fpiritual  body,  and  not  of  that  body,  or 
temple  of  Jefus  Chrift,  which  was  born  of  the 
virgin  Mary,  and  in  which  he  walked,  lived,  and 
fuifered  in  the  land  of  Judca  ;  becaufe  it  is  faid, 
that  it  came  down  from  heave)!,  yea,  that  it  is 
he  that  came  down  from  heaven.  Now  all  Chri- 
ftians  at  prefent  generally  acknowledge,  that  the 
outward  body  of  Chrift  came  not  down  from  hea- 
ven ;  neither  was  it  that  part  of  Chrift  which 
came  down  from  heaven.  And  to  put  the  matter 
out  of  doubt,  when  the  carnal  Jezvs  would  hrve 
been  fo  underftanding  it,  he  tells  them  plainly, 
ver.  63-  It  is  the  Spirit  that  quickeneth,  but  the  flejh 
Solid  reafons  frofiteth  nothing.  This  is  aHb  founded  upon  moft 
fjfritiai'body  ^'o^nd  and  folid  reafon  ;  becaufe  it  is  the  foul,  not 
Chrift fpeaks  of,  the  body,  that  is  to  be  nourifhed  by  this  flefh 
and  blood.  Now  outward  fieili  cannot  nourifh 
nor  feed  the  foul  ;  there  is  no  proportion  nor 
analogy  betwixt  them  ;  neither  is  the  communion 
of  the  faints  with  God  by  a  conjuntftion  and  mu- 
tual participation  of  flsfli,  but  of  the  Spirit  :  He 
a  Cor.  vi.  17.  ^'^^^  ^^  joined  to  the  Lord  is  one  Spirit,  not  one  flefs. 
For  the  flefti  (I  mean  outward  flefh,  even  fuch  as 
was  that  wherein  Chrift  lived  and  walked  when 
upon  earth  ;  and  not  flefli,  when  transformed  by 
a  metaphor,  to  be  underftood  Ij^iritually)  can  only 
partake  of  fiefti,  as  fpirit  of  fpirit  :  as  the  body 
cannot  feed  upon  fpirit,  neither  can  the  fpirit  feed 
upon  fie(h.  And  that  the  flefli  here  fpoken  of  is 
fpiritually  to  be  underftood,  appears  further,  inaf- 
much  as  that  which  feedeth  upon  it  fliall  never  die  : 
but  the  bodies  of  all  men  once  die  ;  yea,  it  was  ne- 
ceffary  that  the  body  of  Chrift  himlelf  fhould  die. 
That  this  body,  and  fpiritual  flefh  and  blood  of  Chrift, 
is  to  be  underftood  of  that  divine  and  heavenly  feed, 
before  fpoken  of  by  us,  appears  both  by  the  na- 
ture and  fruits  of  it.  Firft  it  is  faid,  //  is  that  which 
Cometh  down  from  heaven,  and  giveth  life  unto  the 
'world :  now  this  anfwers  to  that  light  and  feed^ 


Of  the  Body   and  Blood  <?/ChrisTc  449 

which  is  teftified  of,  John  i.  to  be  the  light  of  the 

world,  and  the  life  of  men.     For  X.h2X  fpiritual  light  Thijfpintua' 

zndfeed,  as  it  receives  place  in  men's  hearts,  and  I'ght  and  feed 

•J  '  ■»  IS  as  brcact  to 

room  to  fpring  up  there,  is  as  bread  to  the  huD- the  hungry 
gry  and  fainting  foul,  that  (as  it  were)  buried  '^°"*' 
and  dead  in  the  lufls  of  the  world  ;  which  receives 
life  again,  and  revives,  as  it  tafleth  and  partaketh 
of  this  heavenly  bread :  and  they  that  partake  of 
it  are  faid  to  come  to  Chrift  :  neither  can  anv  have 
it,  but  by  coming  to  him,  and  believing  in  the  ap- 
pearance of  his  light  in  their  hearts  ;  by  receiving 
which,  and  believing  in  it,  the  participation  of 
this  body  and  bread  is  known.  And  that  Chrilt 
linderftands  the  fame  thing  here  by  his  body,  flefh 
and  blood,  which  is  underflood,  John  i.  by  the 
light  enlightening  every  man^  and  the  life,  Sec.  ap- 
pears ;  for  the  light  and  life,  fpoken  of  John  i.  is 
faid  to  be  Chriji ;  He  is  the  true  light  :  and  the 
I^read 3.nd Jlefh ,  Sec.  fpoken  of  in  John  vi.  is  called 
ChriJI ;  lam  the  bread  of  life  ^  faith  he.  Again, 
^hey  that  received  that  light  and  life,  John  i.  12. 
obtained  power  to  become  tbefons  of  God,  by  believing 
in  his  name  :  £0  alio  here,  John  vi.  35.  He  that  com- 
eth  unto  this  bread  of  life  (hall  Twt  hunger  ;  and  he 
that  believes  in  him,  icho  is  this  bread,  fja:l never  thirfl. 
So  then,  as  there  was  the  outward  vifiblc  body  and  ciuifi's  out- 
temple  of  Jefus  Chrift,  which  took  its  origin  from  "fual  botil''" 
the  virgin  A/(3ry  y  there  is  alfo  the  fpiritual  body  diftinguiihtd. 
of  Chrift,  by  and  through  which  He  that  was  the 
Word  in  the  beginning  with  God,  and  was  and  is 
GOD,  did  reveal  hiinlelf  to  the  ions  of  men  in  ^        ■    . 

11  1.1  .11  The  patriarchs 

all  ages,  and  waereby  men  m  all  ages  come  to  did  eat  ot  the 
be  made  partakers  of  eternal  life,  and  to  have  ^'"'^^  *'^'^^''^' 
communion  and  fcllowlhip  with  God  and  Chrift. 
Of  which  body  of  Chrift,  and  flefti  and  blood,  if 
both  Adam,  and  S>cth,  and  Encch,  and  Noah,  and 
Abraham,  and  Mofes,  and  David,  and  all  the  pro- 
phets and  holy  men  of  God,  had  not  eaten,  they 
had  not  had  hfc  in  them  ;  nor  could  their  inward 


45-®  PROPOSITION    XIII. 

man  have  been  nourifhed.  Now  as  the  outward 
body  and  temple  was  called  Chrift,  Co  was  alfo 
his  fpirittial  body,  no  lefs  properly,  and  that  long 
before  that  outward  body  was  in  being.  Hence 
the  apoftle  faith,  i  C(?r.  x.  3,  4.  that  the  Fathers 
did  all  eat  the  fame  fpiritual  meaty  and  did  all  drink 

^  the  Jame  fpiritual  drink:  (for  they  drank  of  that  Jp~ 

ritual  rock  that  followed  them,  and  that  rock  was 
Cbrijl,)  This  cannot  be  underftood  otherwife  th^n 
of  this  fpiritual  body  of  Chriil:  ;  which  fpiritual 
body  of  Chrifl:,  tb.o'  it  was  the  faving  food  of  the 
righteous  both  before  the  law  and  under  the  law  ; 
yet  under  the  law  it  was  veiled  and  fliadowed,  and 
covered  under  divers  types,  ceremonies  and  obfer- 
vations  ;  yea,  and  not  only  fo,  but  it  was  veiled  and 
hid,  in  fome  refped:,  under  the  outward  temple 
and  body  ofChrift,  or  during  the  continuance  of 
it  ;  fo  that  the  Jews  could  not  underfland  Chrifl's 
preaching  about  it  while  on  earth  :  and  not  the 
Jews  only,  but  many  of  his  difciples,  judging  it  an 

Johavi.60.66.  hard  faying,  murmured  at  it  ;  and  many  from  that 
time  went  back  from  him,  and  walked  no  ?nore  with 
him.  I  doubt  not  but  that  there  are  many  alfo  at 
this  day,  profelfmg  to  be  the  difciples  of  Chrift, 
that  do  as  little  underfland  this  matter  as  thofe  did, , 
and  are  as  apt  to  be  offended,  and  flumble  at  it, 
while  they  are  gazing  and  following  after  the  out- 
ward body,  and  look  not  to  that  by  which  the 
faints  are  daily  fed  and  nouriflied.  For  as  Jefus 
Chriil:,  in  obedience  to  the  will  of  the  Father, 
did  by  the  eternal  Spirit  offer  up   that  body  for  a 

The  divine       prcpitatioH  for  the  remiffion  of  fins,  and   finijfhed  his 

Sh  make'^te  tcftimony   upon  earth  thereby,  in  a   mod  perfect! 

faints  pjitakeis  example  of  patience,  relignation  and  holinefs,  that! 

ot  his  body,      ^jj  xm'^l  be   made  partakers  of  the  fruit  of  thati 
facrifice  ;  fo  hath  he  likcwife  poured  forth  into  the 
hearts  of  all  men   a   meafure   of  that  divine   light 
and  feed  wherewith  he  is  cloathed  ;  that  thereby, 
reaching  unto  the  confciences  of  all,  he  may  raife 


Of  the  BoTiY  and  Blood   0/ Christ.  451 

tliem  up  out  of  deaih  and  darknefs  by  his  life  and 
lights  and  thereby  may  be  made  partakers  of  his 
body,  and  therethrough  come  to  have  fellowfliip 
with  the  Father  and  with  the  Son. 

§.  III.  If  it  be  afked,  Uoto  and  after  tv hat  manner  Q^^^» 
man  comes  to  partake  of  it,  and  to  he  fed  hy  it  f 

I  anfwer  in  the  plain  and  exprefs  words  of  ChriO;,  Anfw. 
I  am  the  bread  of  life^  faith  he  /  he  that  cometh  to  johnvi  ^5, 
me  Jball    never    hunger  ;    he  that   believeth    in    me  ^  ^^' 
fjcill  never  thirfl.     And  again,  For  my  flefio  is  meat 
indeed,  and  my   blood  is  drink   indeed.     So  whofo- 
ever  thou  art  that  aflieH:  this  queftion,   or  readeil: 
thefe  lines,  wliether  thou  accounted  thyfelf  a  be- 
liever, or  really  fecleit,  by  a  certain  and  fad  ex- 
perience, that  thou  art  yet   i]i    the   unbelief,   and 
findeit  that  the  outward  body  and   lleili  of  Chrill 
is  fo  far  from  thee,  than  thou  canfi:  not  reach  it, 
nor  feed  upon  it ;  yea,  though  thou  haft  often  fwal- 
lowed   down   and  taken  in  that  which  the  Papifis 
have  perfuaded  thee  to  be  tiie  real  fiefn  and  blood 
of  Chrift,  and  haft  believed  it  to  be  fo,  tiio'  all  thy 
fenfes   told  thee  the  contrary  ;  or  (being  a  Lr/Z/^c-- The  Lutherans 
ran)  haft  taken  that  bread,  in  and  with  and  under  o^Viions'^'of  [he 
which  the  Lutherans  have  affured   thee   that   the ''^''^ •''•:^' ^'V^^ 
flefti  and  blood  of  Chrift  is  ;   or  (being  a  Calvinifj)  the  fup'perTo 
haft  partaken  of  that  which  the  Calvinijis  fay  (tho'  "^^''''* 
a  figure  only  of  the  body)    gives  them  vAio  take 
it  a  real  participation  of  the  body,  fiefli,  and  blood 
of  Chrift,  though  they   never  knew  bow  nor  what 
way;  I   fay,   if  for   all  this  thou   findeft  thy  foul 
yet  barren,  yea,  hungry,   and  ready  to  ftarve,  rdr- 
want   of  fomething  thou    longeft  for  ;  knoiv  that 
that  light  that  difcovers  thy  iniquity  to  thee,  that 
fliews  thee  thy  barrennefs,  thy  nakednefs,  thy  emp- 
tinefs,  is  that  body  which  thou  muft  partake  of,  and 
feed  upon  :   but  that  till  hy  forfaking  iniquity  thou 
turneft  to  it,   comeft  unto  it,  reccivcft  it,  tho' thou 
mayeft  hunger  after  it,   thou  canft  not  be  latisfied 
with  it  ;  for  it  hath  no  communion  icith  darknefs^  .2  Cor  vi  f^, 

?   M 


452  PROPOSITION       XIII. 

nor  canji  thou  drink  of  the  cup  of  the  Lordy  and  the 
Cup  of  devils  :  and  be  partaker  of  the  Lord's  table, 
and  the  table  of  devils ^  i  Cor.  x.  21.  But  as  thoa 
lufferefl  that  fmall  feed  of  righteoufnefs  to  arife  in 
thee,  and  to  be  formed  into  a  birth,  that  new  fub- 

Howthein-     ftantial  birth,  that  is  brought  forth  in  the  foul,    fu- 

*ounfhed<  *  pcmaturally  feeds  upon  and  is  nourifhed  by  this 
fpiritual  body  ;  yea,  as  this  outward  birth  lives  not 
but  as  it  draws  in  breath  by  the  outward  elemen- 
tary air,  fo  this  new  birth  lives  not  in  the  foul, 
but  as  it  draws  in  and  breathes  by  that  fpiritual 
air  or  vehicle.  And  as  the  outward  birth  cannot 
fubfift  without  fome  outward  body  to  feed  upon, 
fome  outward  flefh,  and  fome  outward  drink,  £q 
neither  can  this  inward  birth,  imlefs  it  be  fed  by 
this  inward  flefh  and  blood  of  Chrift,  which  ari- 
fwers  to  it  after  the  fame  manner,  by  way  of  ana- 
logy. And  this  is  moft  agreeable  to  the  doiftrine 
of  Chrift  concerning  this  matter.  For  as  without 
outward  food  the  natural  body  hath  not  life,  fo 

John  vi.  53.  alfo  faith  Chrift,  Except  ye  eat  the  flejh  of  the  Son 
of  man,  and  drink  his  blood,  ye  have  no  life  in  you. 
And  as  the  outward  body^  eating  outward   food, 

John  vi.  57.  lives  thereby,  fo  Chrift  faith,  that  he  that  eateth 
him  foall  live  by  him.  So  it  is  this  inward  parti- 
cipation of  this  inward  man,  of  this  inward  and 
fpiritual  body,  by  which  man  is  united  to  God, 
and  has  fellowftiip  and  communion  with  him.  He 
that  eateth  my  fleJh,   and   drinketh   my  blood,    faith 

John  vi.  r,6.  Chrift,  dwelleth  in  me^  and  I  in  him.  This  cannot 
be  underftood  of  outward  eating  of  outward  bread  ; 
and  as  by  this  the  foul  muft  have  fellowftiip  with 
God,  fo  alfo,  fo  far  as  all  the  faints  are  partakers 
of  this  one  body  and  one  blood,  they  come  alfo  to 
have  2l  joint  communion.  Hence  the  apoftle,  i  Cor. 
X.  17.  in  this  refpecl  faith,  that  they  bei^ig  fnany, 
are  one  bread,  and  one  body  ;  and  to  the  wife  among 

verfe  16.  ^^^  Corinthians  he  faith,  The  bread  which  we  break 
is  it  not  the  communion  of  the  body  of  Cbrijl  ?     This  is 


Of  th  Body   ^^? J  Blood  of  Christ,  453 

the  true  and  fpiritual  [upper  of  the  Lord,  which  "^'l^^"^"^  fp'-'j'- 
men  come  to  partake  of,  by  heanng  the  voice  of  the  Lord. 
Chrift,  and  opening  the  door  of  their  hearts,  and 
fo  letting  liini  in  in  the  manner  abovefaid,  accord- 
ing to  the  plain  words  of  the  fcripture,  Rev,  iii.  20. 
Behold  I  Jland  at  the  door  and  knock  \  if  any  man 
hear  my  voice,  and  open  the  door 3  I  will  come  in  to 
himy  and  will  Jiip  xuith  him,  and  he  with  me.  So  that 
the  flipper  of  the  Lord,  and  the  flipping  with  the 
Lord,  and  partaking  of  his  flefh  and  blood,  is  no 
ways  limited  to  the  ceremony  of  breaking  bread  and 
drinking  wine  at  particular  times,  but  is  truly  and 
really  enjoyed,  as  often  as  the  foul  retires  into  the 
light  of  the  Lord,  and  feels  and  partakes  of  that 
heavenly  life  by  which  the  inward  man  is  nou- 
rirtied  ;  which  may  be  and  is  often  witneffed  by 
the  faithful  at  all  times,  though  more  particularly 
when  they  are  affembled  together  to  wait  upon  the 
Lord. 

§,  IV.  But  what  confufion  the  profeffors  of 
Chriftianity  have  run  into  concerning  this  matter, 
is  more  than  obvious  ;  who,  as  in  mod  other  things 
they  have  done,   for  want  of  a  true  fpiritual  un- ,^^^" '* ""' "*^^ 

1       n  !•  r  •  r  r-     -k  ceremo- 

derltandmg,   have  fought  to  tic  this  fupper  of  the  ny  oi  breaking 
Lord  to  that  ceremony   ufed  by  Chrift   before  his  S",^J,'„f,,i,^, 
death,   of  breaking  bread  and  drinking  wine  with  his  which  chnii 
difciples.     And    though    they    for  the    moft  part  hL  difd^es  ; 
agree  generally  in   this,   yet  how  do  they  contend '^is  oni>-  was 
and  debate  one   againfl  another  1  How  ftrangely 
are  they   pinched,  pained,   and  ftraitened  to  make 
the  fpiritual  myftery  agree  to  that  ceremony  1  And 
what  monflrous  and  wild  opinions  and  conceptions 
have  they  invented,  to  inclofe   or  affix  the  body  of 
Chrifh  to  their  bread  and  wine  ?  From  which  opi- 
nion not  only  the  greatefl,   and  fierceft,  and  moft 
hurtful    contefts,    both   among   the    profeffors   of 
(>hrifl:ianity  in  general,   and    among  Protejiants  in 
particular,  have  ariicn  ;  but  alfo  fuch  abfurdities, 
irratiQnal  and  blafphemous  confec^uences  have  ei> 


454  PROPOSITION    XIIL 

What  makes  faed,  as  make  thc  Chriflian  religion  odious  and 
rdigioThatefui  hatcful  to  jfeivs,  'Turks ,  and  Heathens.  The  pro- 
to  Jews, Turks,  feffors  of  Chrillianitv  do  chiefly  divide  in  this  mat- 

aiid  Heathens.  .  .     .  -^  ■' 

The  Papiiis      ter  into  three  opinions. 

ik.^;."^  ^'"'''^''  The  Firfl  is  of  thole  that  fay,  The  Jubjlance  of 
the  bread  is  tranjuhjiantiated  into  the  very  f:  bjlance 
of  that  fame  body,  flejh  and  blocd  of  Chriit,  which 
was  born  of  the  virgin  Mary,  and  crucified  by  the 
Jews  5  fo  that  after  the  words  of  confecration,  as 
they  call  them,  //  is  no  more  bread,  but  the  body  of 
Chrift. 

The  Lutherans       The  Second  is  of  fuch  who  fay,  The  fubjiance  of 

'^"  '  the  bread  remains,    but  that  alfo  that  body  is   in,  and 

with,  and  under  the  bread  \  fo  XhsX-both  the  fubjiance 
of  bread,  and  of  the  body,  fiejh,  and  blood  of  Chrift, 
is  there  alfo , 

The  Caivinifts  The  Third  is  of  thofe,  that,  denying  both  thefe, 
do  afRrm,  That  the  body  of  Chrift  is  not  there  corpo- 
rally qr  fubftantially,  but  yet  that  it  is  really  and  fa- 
cr anient  ally  received  by  the  faithful  in  the  ife  of  bread 
and  wine  ;  but  how  or  what  way  it  is  there,  they 
know  not,  nor  can  they  tell  ;  only  we  muff  believe  it  is 
there,  yet  fo  that  it  is  only  p' overly  in  heaven. 

It  is  not  my  defign  to  enter  into  a  refutation 
of  thefe  feveral  opinions  ;  for  each  of  their  au- 
thors and  affertors  have  fufiiciently  refuted  one 
another,  and  are  all  of  them  no  lefs  ftrong  both 
from  fcripture  and  reaibn  in  refuting  each  their 
contrary  parties  opinion,  than  they  are  weak  in 
efcablifliing  their  own.  For  I  often  have  ferioufly 
pbferved,  in  reading  their  refpeftive  writings, 
and  fo  it  njay  be  have  others,  that  all  of  them 
do  notably,  in  fo  far  as  they  refute  the  contrary 
opinions  ;  but  that  they  are  mightily  pained,  when 
they  come  to  confirm  and  plead  for  their  own. 
Hence  I  neceffarily  muft  conclude,  that  none  of 
them  had  attained  to  the  truth    and  fubftance  of 

f  inft.  lib.  4,  this  my  fiery.     Let  us  fee  if  Calvin  *,  after  he  had 

^ap.  17.         refuted   the  two  former  opinions,  be  more   fuc^ 


Of  I  be  Body  and  Elogd  d?/ Christ.  455" 

cefsful  in  what  he  affirms  and  afTerts  for  the  truth 
of  his  opinion,  who,  after  he  hath  much  laboured 
in  overturning  and  refuting  the  two  former  opi- 
nions, plainly  confeiTeth,  that  he  knows  not  what 
to  affirm  inflead  of  them.  For  after  he  has  fpoken 
much,  and  at  laft  concluded  tbat  the  body  of  Cbrifi  ].CzWin'& 
is  there y  and  that  the  faints  mufl  needs  ■partake  there-  ci"^ft"sflefli 
<?/,  at  laft  he  lands  in  thefe  words,  Seft.  32.  But  z/and  biood  un- 
it  be  afked  jne  bow  it  is  ?  I  fiall  not  be  aJJjamed  to  """"'"• 
confejs^  that  it  is  a  fecret  too  high  for  me  to  comfre^ 
bend  in  myfpirity  or  explain  in  vjcrds.  Here  he  deals 
v^eryingenuoufly  ;  and  yet  who  would  have  thought 
that  fuch  a  man  would  have  been  brought  to  this 
ftreight  in  the  confirming  of  his  opinion  ?  con- 
fidering  that  a  little  before,  in  the  fame  chapter, 
Se5l.  15.  he  accufeth  the  fchool-men,  among  the 
Papifis,  and  I  confels  truly,  in  that  they  neither  un- HhcyWkcihc 
derfiand  nor  explain  to  others  how  Chrifl  is  in  the  ^^P'  ^' 
eucharifl,  whicii  fhortly  after  he  confeifefn  himfelf 
he  cannot  do.  If  then  the  fchool-men  among  the 
Papifis  do  neither  underftand  nor  yet  explain  to 
others  their  doftrine  in  this  matter,  nor  Calvin 
can  comprehend  it  in  his  fpirit,  which  I  judge  is 
as  much  as  not  to  underfland  it,  nor  exprefs  it  in 
words,  and  then  furely  he  cannot  explain  it  to 
others,  then  no  certainty  is  to  be  had  from  either 
of  them.  There  have  been  great  endeavours  ufed 
for  reconcilement  in  this  matter,  both  betv/ixt 
Papifs  and  Lutherans,  Lutherans  and  Calvin ifls^ 
yea,  and  Calvinifls  and  Papifis ,  but  all  to  no  pur- 
pofe  ;  and  many  forms  and  manners  of  exprefiions 
dravv^n  up,  to  which  all  might  yield  ;  which  in  the 
end  proved  in  vain,  feeing  every  one  underftood 
them,  and  interpreted  them  in  their  own  way  ; 
and  fo  they  did  thereby  but  equivocate  and  deceive 
one  another.  The  reafon  of  all  this  contention  is, 
becaufe  they  had  not  a  clear  undcrflanding  of 
the  myfiery,  and  were  doting  about  fjadczcs  and 
exfernab.     For   both   the    ground   and   matter   of 


456  PROPOSITION     XIII. 

their  conteji  lies  in  things  extrinfick  from,  and 
Satan  bufies  unneccfiary  to  the  main  matter.  And  this  hath 
people  in  out-  bccH  oftcn  the  poUcy  of  Satan  J  to  biify  people, 
ihadows,  and  and  amufe  them  v/ith  outward  figns,  fhadows,  and 
forms,  whiift   forms,  makinff  them  contend   about   that,    while 

they  negled  the  ■"  <=>  r  i  n  \ 

fubiiance.        lu  the  mean  time  tnejubjlance  is  neglefted  ;  yea, 

and  in    contending  for  thefe  fhadows  he  ftirs  them 

up  to  the  practice  of  malice,  heat,  revenge,   and 

other  vices,   by  which  he  eftablifheth  his  kingdom 

of  darknefs  among  them,    and  ruins  the   life   of 

Chriftianity.     For  there  have  been  more  animofi- 

ties  and  heats  about  this  one  particular,  and  more 

bloodfhed  and  contention,  than  about  any  other. 

What  hath       And  furely   they   are   little    acquainted  v/ith    the 

t^o'tie^dor-     ftate   of    Prctejiant    affairs,    who    know   not  that 

matioa.  their  contentions  about  this  have  been  more  hurt- 

fal  to  the  reformation  than  all  the  oppofition  they 

met  with  from  their  common  adverfaries.     Now 

all  thofe  uncertain  and   abfurd  opinions,   and  the 

Two«rrorsthe  couteutions  therefrom  arifmg,  have  proceeded  from 

fontTnlion  '^^  thcir  all   agreeing  in  two  general  errors  concern^ 

about  the        ing  tliis  tilings  which   being  denied   and  receded 

"pp^r.  from,   as  they  are  by  us,  there  would  be  an  eafy 

way  made   for  reconciliation^    and    we  Ihould  all 

meet   in  one  fpiritual  and  true    underftandjng  of 

this  myfiery  :    and    as  the  contentions,    fo   would 

alfo    the  abfurdities  which    follow   from    all    the 

three  fore-mentioned  opinions,  ceafe    and   fall  to 

the   ground. 

Thejirjl  of  thefe  errors  is,  in  making  the  com-, 
munion  or  participation  of  the  body,  flcfh,  and 
blood  of  Chrifl;  to  relate  to  that  outward  body, 
vefTcl,  or  temple,  that  wms  born  of  the  virgin 
MarVy  and  walked  and  fufFered  in  Jiidea  ;  where^ 
as  it  (liould  relate  to  the  fpiritual  body,  flefh,  and 
blood  of  Chrilt,  even  that  heavenly  and  celeftial 
liglot  and  life,  which  was  the  food  and  nourifhr 
ment  of  the  regenerate  in  all  ages,  as  we  have  alt 
ready  proved. 


Of  the  Body  and  Blood  ^/Christ.  ^y, 


The  Jecond  error  is,  in  tying  this  participation 
of  the  body  and  blood  of  Chrift  to  that  ceremony 
ufed  by  him  with  his  difciples  in  the  breaking  of 
bread,  i^c.  as  if  it  had  only  a  relation  thereto, 
or  were  only  enjoyed  in  the  ufe  of  that  ceremony, 
which  it  neither  hath  nor  is.  For  this  is  that 
bread  which  Chrift  in  his  prayer  teaches  to  call 
for,  terming  it  tIi  ct^oi  tov  £5r<«(r<9)>»  i.  e.  the 
Jwperjubftantial  bread,  as  the  Greek  hath  it,  and 
which  the  foul  partakes  of,  without  any  relation 
or  necefiary  refpeA  to  this  ceremony,  as  fiiall  be 
hereafter  proved  more  at  length.  . 

Thefe  two  errors  being  thus  laid  afide,  and  the 
ijontentions  arifing  therefrom  buried,  all  are  agreed 
in  the  main  pofitions,  viz.  Firft,  that  the  hody^'^tXxevanhv.u 
flefi,  and  blood  of  Chrift  is  necejfary  for  the  nouriJJjiiig  tl^^SltL 
of  the  foul.  Secondly,  that  th.Q  fouls  of  believers  do  and  biood  of 
really  a?7d  truly  partake  and  feed  upon  the  body,  fief j^ 
and  blood  of  Chrift,  But  while  men  are  not  content 
with  the  ipirituality  of  this  myfteryy  going  in  their 
own  wills,  and  according  to  their  own  inventions, 
to  ftrain  and  wreft  the  fcriptures  to  tie  this  fpi- 
ritual  communion  of  the  fielli  and  blood  of  Chrift 
to  outward  bread  and  wine,  and  fuch  like  carnal 
ordinances,  no  wonder  if  by  their  carnal  appre- 
henfions  they  run  into  confufion.  But  becaufe 
it  hath  been  generally  fjppofed  that  the  com- 
munion of  the  body  and  blood  of  Clirift  had 
fome  fpecial  relation  to  the  ceremony  of  breaking 
bread,  I  fliall  firft  refute  that  opinion,  and  then 
proceed  to  confider  the  nature  and  ufe  of  that 
ceremony,  and  whether  it  be  now  necejfary  to  con- 
tinue ;  anfweringthe  reafons  and  objcftions  of  fuch 
as  plead  its  continuance  as  a  neceffary  and  ftand- 
ing  ordinance  of  Jefus  Chrift. 

§.   V.  Firft,  It  muft  be  underftood   that   I  fpcak    I. 
of  a  neceffary  and  peculiar  relation  otherwil'e  than 
in  a  general  refpcft  ;   for  inafmnch  as  our  com- 
munion with  Chrift  is  and  ought  to  be  our  greateft 


b 
of 
no 
tion 


458  PROPOSITION    XliL 

That  the  com-  ^"^^  cliiefeil  woi'k,  vvc  oiiglit  to  do  all  other  things 
Biunion  of  the  viritli  SL  icfpeft  to  God,  and  our   fellowfhip  with 
ichr"ifthas°   him  j  but  a  fpecial  and  necefTary  refpe<ft  or  rela- 
fpeciai  reia-  ^-jq^  is  fuch  as  wcrc  the  two  thines  are  fo  tied  and 

wu.»  tothecere-         .        ,  ^     ,     .        °  , 

mony  of  break- united  together,  cithcr  oj  thetr  own  nature,  or  by 
ing  bread,  nei-  ^^^  commaud  of  God,  that  the   one  cannot   be  en- 

ther  by  nature     ^  t       n    •  1  • 

nor  precept,  joycd,  or  at  lealt  IS  not,  except  very  extraordina- 
rily, without  the  other.  Thus  falvadofi  hath  a  ne- 
cefTary refpeift  to  bolinefsy  becaufe  zuithout  holinejs 
no  man  fjjalljee  Gcd ;  and  the  eating  of  the  flejh  and 
hlocd  of  Chrift  hath  a  necefTary  relpeft  to  our  hav- 
ing life,  becaufe  if  we  eat  not  his  flcjh^  and  drink 
not  his  blood,  we  cannot  have  life ;  and  ouy  feeling 
of  God's  pr  fence  hath  a  necefTary  refpe6l  to  our  be- 
ing found  meeting  in  his  name  by  divine  precept, 
becaufe  he  has  promifed  where  tvjo  or  three  are  met 
together  in  his  nams,  he  luill  be  in  the  midji  of  themo 
In  like  manner  our  receiving  benefits  and  bleffmgs 
from  God  has  a  necefTary  refpeft  to  our  prayer^  be- 
caufe if  we  afky  he  hath  promifed  we  fhall  receive. 
Now  the  communion  or  participation  of  thtflejh 
and  blood  of  Chrifh  hath  no  fuch  necefTary  relation 
to  the  breaking^  of  bread  and  drinking  of  ivine  ;  for 
if  it  had  any  fuch  necefTary  relation,  it  would  ei- 
ther be  from  the  nature  of  the  things  or  from  fome 
divine  precept ;  but  we  fhall  fhew  it  is  from  neither  ; 
therefore,  ^c. 

Firft,  It  is  not  from  the  nature  of  it  ;  becaufe  to 
partake  of  the  flefli  and  blood  of  Chrift  is  a  fpi- 
ritual  exercife,  and  all  confefs  that  it  is  by  the 
foul  and  fpirit  that  we  become  real  partakers  of 
it,  as  it  is  the  foul,  and  not  the  body,  that  is  nou- 
rifhed  by  it.  But  to  eat  bread  and  drink  wine  is  a 
natural  aft,  which  in  itfelf  adds  nothing  to  the 
foul,  neither  has  any  thing  that  is  fpiritual  in  it ; 
becaufe  the  mofl  carnal  man  that  is  can  as  fully, 
as  perfeftly,  and  as  wholly,  eat  bread  and  drink 
wine  as  the  mofl  fpiritual.  Secondly,  Their  re- 
lation is  not  by  ?2ature,  elfe  they  would  infer  one 


Of  the  Body  and  Blood  0/ Christ.  459 

another  ;  but  all  acknowledge  that  many  eat  of  the 
bread  and  drink  of  the  wine,  even  that  which  they 
fay   is   conjecrate   and  tranjubjlantiale  into   the    very 
body  of  Cbrijiy  who  notwithftanding  have   not  life 
eternal,  have  not  Chrifl  dwelling  in  them,  nor  do 
live  by  him,  as  all  do  who  truly  partake  of  the 
flefh   and   blood  of  Chrift  without  the  ufe   of  this  The  patriarchs 
ceremony,    as  all  the   'patriarchs  and  frophets   d^f^^'^t^J^^^^H' 
before  this  ordinance,   as  they  account  it,  was  in- ceremony's  ufe, 
ftituted.     Neither  was  there  any  thing  under  the  tiers' oT^^'' 
law  that  had  any  diredl  or  neceilary  relation  here-  chriii's  neih 
unto  ;  though  to  partake  of  the  flefh  and  blood  of  ^" 
Chrifl  in  all  ages  was  indifpenfably  neceffary  to  fal- 
vation.    For  as  for  Xhc  pafchal  lamb,  the  whole  end  iamb lu'^er'd. 
of  it  is  fignified  particularly,  Exod.  xiii.    8,   9*  to 
wit,   That  the  Jews   might  thereby  be  kept  in  remem- 
hrance  of  their  deliverance  out  of  Egypt. 

Secondly,  It  hath  not   relation  by  divine  precept  ; 
for  if  it  had,  it  would  be  mentioned  in  that  which 
our  adverfaries  account  the  inftitution  of  it,  or  elfe 
in  the  praftice  of  it  by  the  faints  recorded  in  fcrip- 
ture  ;  but  fo  it  is  not.     For  as  to  the  inftitution,  or 
rsLthcr  narration,   of  Chrift's  pradlice  in  tliis  matter, 
we   have  it  recorded  by  the  evangelifls   Mattheiv, 
Mark,   and  Luke.     In  the  flrft  two  there  is  only  an 
account  of  the  matter  of  faft,  to  wit,   That  Chrift  ^at.  xxvi. 
brake  bread,  and  gave  it   his  difcifles  to  eat^  faying,  ^^"i^  '^'v-  22. 
This   is  my    body  ;  and  bleffmg   the  cup,   he  gave  it    "  ""  ^''"' ' 
them  to  drink,  faying,   This  is  my  blood  ;  but  nothing 
of  any  defire  to  them  to  do  it.     In  the  laft,   after  "^''^ '"".''"''"" 
the  bread  (but  before  the  bleffing,  or   giving  them  or  nanatiuror 
the  ivine)  he  bids  them  do  it  in  remembrance  of  him.  ^■^"'^'^  V'-^'^- 
What  we  are  to  thuik  ot   this  praccice  of  Chnlt 
fhall  be  fpoken   of  hereafter.     But  what  neceilary 
relation  hath   all  this    to   the   believers  partaking 
of  the   flefli  and  blood  of   Chrift  I    The   end    of 
this   for  whicli  they  were  to  do  it,  if  at  all,    is 
to  remember  Chrift  ;  whicli  the  apoitle  yet   more 
particularly  expreflcs,   i  Cor.  xi.  26.  to  faezv  fcrih 

^  N 


46p  PROPOSITION     XIII. 

the  Lord's  death  ;  but  to  remember  the  Lcrd,  or  de- 
clare his  death,  which  are  the  fpecial  and  particu- 
lar ends  annexed  to  the  ufe  of  this  ceremony  is 
not  at  all  to  partake  of  the  fiefh  and  blood  of 
Chrift  ;  neither  have  they  any  more  necefTary  re- 
lation to  it  than  any  other  two  different  fpiritual 
duties.  For  though  they  that  partake  of  the  flejh 
and  blood  of  Chrift  cannot  but  remember  him,  yet 
the  Lord  and  his  death  may  be  remembered,  as 
none  can  deny,  where  his  fiefli  and  blood  is  not 
truly  partaken  of.  So  that  fmce  the  very  particu- 
lar and  exprefs  end  of  this  ceremony  may  be  wit- 
iiefTed,  to  wit,  the  remembrance  of  the  Lord's 
death,  and  yet  the  flefh  and  blood  of  Chrift  not 
partaken  of,  it  cannot  have  had  any  neceflary  re- 
lation to  it,  elfe  the  partaking  thereof  would  have 
been  the  end  of  it,  and  could  not  have  been  attained 
without  this  participation.  But  on  the  contrary, 
we  may  well  infer  hence,  that  fince  the  pofitive 
end  of  this  ceremony  is  not  the  partaking  of  the 
flefli  and  blood  of  Chrift,  and  that  whoever  par- 
takes of  the  flefli  and  blood  of  Chrift  cannot 
but  remember  him,  that  therefore  fuch  need  not 
this  ceremony  to  put  them  in  remembrance  of 
him . 

Objea.  But  if  it  befaid,   "that  Jefus  Chrift  calls  the  bread 

here  his  body,  and  the  wine  his  blood,  therefore 
he  feems  to  have  had  a  fpecial  relation  to  his  difci- 
pies  partaking  of  his  flejij  and  blood  in  the  ufe  of  this 
thing  ; 

Anfw.  I  anfwer.  His   calling  the  bread  his  body,   and 

the  wine  his  blood,  would  yet  infer  no  fuch  thing  ; 
though  it  i?  not  denied  but  that  Jefus  Chrift,  in  all 
things  he  did,  yea,  and  from  the  ufe  of  all  natu- 
ral things,  took  occafion  to  raife  the  minds  of  his 
difciples  and  hearers  to  fpirituals.   Hence  from  the 

The  woman  of  womau  of    Samaria  her  drawing  watery    he  took 

.amana,  John  occafiou  to  tell  her  of  that  living  ivater  ,  which 
whofo  drinketh  of  JJjall  Ticver  thirfl  ;  wiiich  indeed  is 


Of  the  Body  rjid  Blood  of   Christ.  461 

all  one  with  his  blood  here  fpoken   of ;  yet  it  will 
not  follow  that  that  toell  or  water  had  any  necclTa-  The  wdi,  the 
ry  relation  to  the  living  water ,   or  the  living  'Zt^'^^'?^  b°reld '  and 
to  it,  i^c.    So  Chrift  takes  occafion,  from  the  Jews  wine,  chrift 
following  him  for  the  loaves,  to  tell  them   of  this  J',!;^;,^"^;;;! 
fpiritual   bread  and  fiejh    of  his  bod)^,  which  was  the  inward 
more  ncceifary  for  them  to  feed  upon  ;  it  will  not*^^"'^" 
therefore  follow  that  their  following  him  for  the 
loaves  had   any  neceflary  relation  thereunto.     So 
alfo  Chrift  here,  being  at  fupper  with  his  difciples, 
takes  occafion,   from  the  bread  and  wine  which  was 
before  them,  to  fignify  unto  them,  That  as  that 
bread  which  he   brake   unto  them,   and  that   wine 
which  he  blelTed   and  gave  unto  them,  did  contri- 
bute to  the  preferving  and  nourifhing  of  their  bo- 
dies,  fo  was  he   alfo  to  give  his  body  and  fhed  his 
blood  for  the  Jalvation  of  their  Jouls.     And  there- 
fore the   very  end  propofed  in  this   ceremony  to 
thofe  that  obferve  it  is,  to    be   a  memcvial  of  his 
death . 

Bat  if  it  be  faid,  That  the  apoflle ,  i  Cor.  x.  16. 
calU  the  bread  which  he  brake  the  communicn  of  the 
body  of  Chrijly  and  the  cup  the  communion  of  hit. 
blood : 

I  do  moft  willingly  fubfcribe  unto  it  ;  but  do 
deny  that  this  is  underftood  of  the  outward  bread, 
neither  can  it  be  evinced,  but  the  contrary  is  ma- 
nifcft  from  the  context  :  for  the  apoftle  in  this 
chapter  fpeaks  not  one  word  of  that  ceremony  ; 
for  having  in  the  beginning  of  it  fhewn  them 
how  the  yews  of  old  were  made  partakers  of  the 
fpiritual  food  a.nd  water,  which  was  Chrift,  and  liow 
feveral  of  them,  through  difobedience  and  idolatry, 
fell  from  that  good  condition,  he  exhorts  them, 
by  the  example  of  thofe  Jews  whom  God  deftroy- 
cd  of  old,  to  flee  thofe  evils  ;  fliewing  them  that 
they,  to  wit,  the  Corinthians,  are  likewife  partakers 
of  the  body  and  blood  of  Chrift  ;  of  which  commu- 
nion they  would  rob  themfelves  if  they  did   evil. 


462  PROPOSITION  xm. 

bccaufe  they  could  not  drink  of  the  cup  of  the  Lord 
and  the  cup  of  devils,  and  partake  of  the  Lord's  ta- 
ble and  the  table  of  devils,   ver.   21.   which  fhews 
that  he  underilands  not  here  the  ufing  of  outward 
bread  and  wine  ;  becaule  thofe  that  do  drink  the 
cup  of  devils,  and  eat  of  the  table  of  devils,  yea, 
The  wickedeft  the  wickedcft  of  men,  may  partake  of  the  outward 
^twlrd^Sead  bread  and  outward  wine.     For  there  the  apoftle 
and  v/ine.       calls  the  bread  one,  ver,  17.   and  he  faith,  JVe  being 
many,  are  one  bread,  and  one  body  ;  for  we  are  all 
partakers  of  that  one  bread.     Now  if  the  bread  be 
one,  it  cannot  be  the  outward,  or  the  inward  would 
be   excluded  ;    whereas   it   cannot   be  denied   but 
that  it  is  the  partaking  of  the  inward  bread,  and 
not  the  outward,  that  makes  the  faints  truly  one 
body  and  one  bread.     And  whereas  they  fay,  that 
The  facrament- the  one  bread  here    comprehendeth  both  the  out- 
Jinded^i'fit-   ward  and    inward,    by  virtue   of   the  Jacramental 
inent,      "    union  ;  that  indeed  is  to  affirm,  but  not  to  prove. 
As  for  that  figment   of  a  jacramental  union,  I  find 
not  fuch  a  thing  in  all  t\\t  fcripture,  efpecially  in  the 
New  Tefiament  ;  nor  is  there  any  thing  can  give  a 
rife  for  fuch  a  thing  in   this  chapter,  where  the 
apoftle,   as  is  above  obferv^ed,   is  not  at  all  treating 
of  that  ceremony  f  but  only,  from  the  excellency  of 
that   privilege  which   the   Corinthians  had,  as  be- 
lieving Chriftians,  to  partake  of  the  flefh  and  blood  of 
Chrift,  dehorts  them  frqm  idolatry,   and  partaking 
of  the  facrifices  offered  to  idols,  fo  as  thereby  to 
offend  or  hurt  their  weak  brethren. 
Objed,  But  that  which  they  moft  of  all  cry  out  for  in 

this  matter,  and  are  always  urging,  is  from  i  Cor, 
xi.  where  the  apoftle  is  particularly  treating  of  this 
rnatter,  and  therefore,  from  fome  words  here,  they 
have  the  greateft  appearance  of  truth  for  their 
aifertion,  as  ver.  27.  where  he  calls  the  cup  the 
cup  of  the  Lord  ;  and  faith,  That  they  who  eat  of  it 
and  drink  it  unworthily ,  are  guilty  of  the  body  and 
blood  of  the  Lord  j  and  ver,  29.  Eat  and  drink  their 


0//^^BoDY   e!>id  Blood  0/ Christ.  463 

own  damnation;  intimating  hence,  that  this  hath 
an  immediate  or  necellary  relation  to  the  body, 
flefh,   and  blood  of  Chrifl. 

Though  this  at  firH:  view  may  catch  tl^ie  unwary  Anfw. 
reader,  yet  being  well  confidered,  it  doth  no  ways 
evince  the  matter  in  controverfy.  As  for  the 
Corinthians  being  in  the  ufe  of  this  ceremony,  why 
they  were  fo,  and  how  that  obliges  not  Chriftians 
now  to  the  fame,  fliall  be  fpoken  of  hereafter  ;  it 
fuffices  at  this  time  to  conlider  that  they  were  in 
the  ufe  of  it.  Secondly,  That  in  the  ufe  of  it  they 
were  guilty  of  and  committed  divers  abufes. 
Thirdly,  That  the  apoftle  here  is  giving  them 
dired:ions  how  they  may  do  it  aright,  in  (hew- 
ing them  the  right  and  proper  ufe  and  end  of 
it. 

Thcfe  things  being  premifed,  let  it  be  obferved, 
that  the  veiy  exprefs  and  particular  ufe  of  it,  ac- 
cording to  the  apoftle,  is  to  Jhezv  forth  the  Lord's 
death,  Sec.  But  to  Jhew  forth  the  Lord's  death,  and 
partake  of  the  flejh  and  blood  of  Chrift,  are  dif- 
ferent things.  He  faith  not,  As  often  as  ye  eat  this 
bread,  and  drink  this  cup,  ye  partake  of  the  body 
and  blood  of  Chrifl  ;  but,  ye  foew  forth  the  Lord's 
death.  So  I  acknowledge  that  this  ceremony,  by 
thofe  that  pra6life  it,  hath  an  immediate  relation 
to  the  outward  body  and  death  of  Chrifl  upon  the 
crofs,  as  being  properly  a  memorial  of  it  ;  but  it 
doth  not  thence  follow  that  it  hath  any  inward 
or  immediate  relation  to  believers  communicating  or 
partaking  of  the  Jpirituol  body  and  blood  of  Chrifl,  or 
that  fpiritual  Jupper  fpoken  of  JRf^^  iii.  20.  For 
tho'  in  a  general  way,  as  every  religious  acftion  in 
fome  relpeft  hath  a  common  relation  to  the  fpi- 
ritual communion  of  the  laints  with  God,  fo  wc 
fhall  not  deny  but  this  hath  a  relation  as  others. 
Now  for  his  calling  the  cup  the  cup  of  the  Lord, 
and  faying.  They  are  guilty  of  the  body  and  blood  of 
Chrift,  and  eat  their  oivn  danmcitiou  in  not  difcerning 


464  PROPOSITION    xm. 

the  Lord's  body,  Sec.  I  anfwer,  That  this  infers  nof. 
more  ncceflary  relation  than  any  other  reHgious 
ad;,  and  amounts  to  no  more  than  this,  That  Imcc. 
the  Corinthians  were  in  the  ufe  of  this  ceremony, 
and  fo  performed  it  as  a  rehgious  aft,  they  ought  to 
do  it  worttiijy,  or  elfe  they  fliould  bring  condem- 
nation upon  themfelves.  Now  this  will  not  more 
infer  the  thing  fo  praftifed  by  them  to  be  a  necei- 
fary  religious  acl  obligatory  upon  others,  than 
when  the  apoftle  faith,  Rom.  xiv.  6.  He  that  regard- 
eth  the  day,  regardcth  it  unto  the  Lord,  it  can  be 
thence  inferred  that  the  days  that  fome  efteemed 
and  obferved  did  lay  an  obligation  upon  others, 
to  do  the  fame.  But  yet,  as  he  that  elteemed  a 
day,  and  placed  confcience  in  keeping  it,  was  to 
regard  it  to  the  Lord  and  fo  it  was  to  him,  in  lb 
far  as  he  dedicated  it  unto  the  Lord,  the  Lord's 
da)\  he  was  to  do  it  worthily ;  and  if  he  did  it  un-' 
worthily,  he  would  be  guilty  of  the  Lord's  day^\ 
and  fo  keep  it  to  his  own  damnation  ;  fo  alfo  fuch 
as  obferve  this  ceremony  of  bread  and  ivhie,  it  is 
to  them  the  bread  of  the  Lord,  and  the  cup  of  the- 
Lord,  becaufe  they  ufe  it  as  a  religious  ad: ;  and 
forafmuch  as  their  end  therein  is  to  fhe-w  forth  the 
Lord's  death,  and  remember  his  body  that  was  cru- 
cified for  them,  and  his  blood  that  was  fhed  for 
them,  if,  notwitliflanding,  they  believe  it  is  their' 
duty  to  do  it,  and  make  it  a  matter  of  confci- 
ence to  forbear,  if  they  do  it  vvithout  that  due 
preparation  and  examination  which  every  rcligi-- 
ous  aft  ought  to  be  performed  in,  then*  inftead 
of  truly  remembering  the  Lord's  death,  and  his 
body  and  his  blood,  they  render  themfelves  guilty 
of  it,  as  being  in  one  fpirit  with  tliofe  that  cruci- 
fied him,  and  flied  his  blood,  though  pretending 
The  Phaiifccs  with  thankfgiving  and  joy  to  remember  it.  Thus 
f'loodof  ihc  the  Scribes  and  Pharifees  of  old,  tho'  in  memory  of 
prophets.  ^hc  prophets  they  garniflied  their  fepulchres,  yet 
are  fuid  by  Chrifl  to  be  guilty  of  their  blood.     And 


Of  the  'St oD^  ciiid 'Q-LooTi  <?/ Christ.  465 

that  no  more  can  be  hence  inferred,  appears  from 
another  fayhig  of  the  fame  apoftle,  Rom.  xiv.  23. 
He  that  doubt eth  is  damned  if  he  eat,  6cc.  where  he, 
fpeakin^  of  thofe  that  judged  it  unlawful  to  eat 
fiefli,  &€.  faith,  If  they  eat  doubting,  they  eat  their 
own  damnation.  Now  it  is  manifefl  from  all  this, 
that  either  the  doing  or  forbearing  of  this  was  to 
another,  that  placed  no  confcience  in  it,  of  no 
moment.  So  i  fay,  he  that  eateth  that  which  in 
his  confcience  he  is  perfuaded  it  is  not  lawful  for 
him  to  eat,  doth  eat  his  own  damnation  ;  fo  he 
alfo  that  placeth  confcience  in  eating  bread  and 
wine  as  a  religions  a5i,  if  he  do  it  unprepared, 
and  without  that  due  refpecl  wherein  fuch  atHis 
{hould  be  gone  about,  he  catelh  and  drinketh  his 
own  damnation ,  not  dijcerning  the  Lord's  body,  i.e. 
not  minding  what  he  doth,  to  wit,  with  afpecial 
rejpecl  to  the  Lord,  and  by  way  cf  fpecial  commemora- 
tion of  the  death  of  Chrift. 

§.  VI.  Having  now  fufficiently  Ihewn  what  the 
true  communion  of  the  body  and  blood  of  Cliriit 
is,  how  it  is  partaken  of,  and  how  it  has  no  ne- 
cellary  relation  to  that  ceremony  of  bread  and 
wine  ufed  by  Chrift  with  his  difciples  ;  it  is  fit  II. 
now  to   confider  the  nature  •zxs.dL  ccnfiitution  ox  t\\2X'^^^'^'^'^'' '^'^'^ 

.  ,.       n    '  cercmonv  be  a 

ceremony   (tor   as  to  the  proper  vje  or  it,  M^e  have  ntccffary  pan 
had  occafion   to   fpeak   before)  "whether  it  be    a"f'h€ncwc«. 

/  '  _  vcnant;  and. 

flanding  ordinance  in  the  church  of  Chrift  obiiga-  obiic',atary. 
tory  upon  all,  or  indeed  v/hether  it  be  any  ne- 
cellary  part  of  the  worfliip  of  the  neiv  covenant 
difpenfation,  or  hath  any  better  or  more  binding 
foundation  than  feveral  other  ceremonies  ap- 
pointed and  pratftifed  about  the  fame  time,  which 
the  moft  of  our  oppofers  acknowledge  to  be  ceafed, 
and  now  no  ways  binding  upon  Chriftians.  We 
find  this  ceremony  only  mentioned  in  fcripture  in 
four  places,  to  wit,  Matthew,  Mark  and  Lv.ke,  and 
by  Paul  to  the  Corinthia)is.  If  any  would  infer  any 
thing  from  the  frequency  of  the  mentioning  of  it. 


466 


PROPOSITION    XIII. 


Mat.  xxvi.  26. 
Mark  xiv.  22, 
Luke  xxii.  ig. 
1  Co.  xi.  23, 
&c. 


Thebreakingof 
bread  v/as  no 
fingular  thing, 
but  a  cuftotn 
among  the 
Jews. 

P.  Riccius. 


What  is  it  to 
do  this  in  re- 
nicnibrauce  of 
Chiift. 


that  will  add  nothing  ;  for  it  being  a  matter  of 
facT:,  is  therefore  mentioned  by  the  evangelifts  ; 
and  there  are  other  things  lefs  memorable  as  of- 
ten, yea  oftencr  mentioned.  Matthew  and  Mark 
give  only  an  account  of  the  matter  of  fad:,  with- 
out any  precept  to  do  fo  afterwards  ;  fimply  dc-> 
daring,  that  Jefus  at  that  time  did  defire  them  to 
eat  of  the  bread,  and  drink  of  the  cup  ;  to  which 
Luke  adds  thefe  words,  This  do  in  remembrance  of 
me.  If  we  confider  this  action  of  Chrifl  with  his 
apoflles,  there  will  appear  nothing  fmgular  in  it 
for  a  foundation  to  fuch  a  flrange  fuperjlruoiure 
as  many  in  their  airy  imaginations  have  fought  to 
build  upon  it ;  for  both  Matthetv  and  Mark  ex- 
prefs  it  as  an  ad:  done  by  him  as  he  was  eating, 
Matthew  faith,  And  as  they  were  eating  ;  and  Mark, 
And  as  they  did  eat,  Jefus  took  bread,  &c.  Now 
this  ad  was  no  fingular  thing,  neither  any  folemn 
inflitution  of  a  gofpel  ordinance  ;  becaufe  it  was  a 
conftant  cuftom  among  the  JezvSy  as  Paiilus  Riccius 
obferves  at  length  in  his  Celeftial  Agriculture,  that 
when  they  did  eat  the  paffover,  the  mailer  of  the 
family  did  take  bread,  and  biefs  it,  and  breaking 
it,  gave  of  it  to  the  reft  ;  and  likewife  taking  wine, 
did  the  fame  ;  fo  that  there  can  nothing  further  ap- 
pear in  this,  than  that  Jefus  Chrift,  who  fulfilled  all 
righteoufnejs ,  and  alfo  obferved  the  Jewijlo  feafis  and 
cifioms,  ufed  this  alfo  among  his  difciples  only, 
that  as  in  moft  other  things  he  laboured  to  draw 
their  minds  to  a  further  thing,  fo  in  the  ufe  of  this 
he  takes  occafion  to  put  them  in  mind  of  his  death 
and  fufferings,  which  were  fliortly  to  be  ;  which 
he  did  the  oftener  inculcate  unto  them,  for  that 
they  were  averfe  from  believing  it.  And  as  for 
that  expreflion  of  Luke,  Do  this  in  remembrance  rf 
me,  it  will  amount  to  no  more  than  this,  tiiat  being 
the  laft  time  that  Chrift  did  eat  with  his  difciples, 
he  defired  them,  that  in  their  eating  and  drinking 
they  might  have  regard  to  him,  and  by  the  re- 


0/  fhs  Body  ^«^  Blood  d?/ Christ.  467 

membering  of  that  opportunity,  be  the  more  ftirred 
up  to  follow  him  diligently  through  fuuerings  and 
death,  &'c.     But  what  man  of  reafon,   laying  afide 
the  prejudice  of    education,   and  the  influence  of 
tradition,   will  lay,  that  this  account  of  the  matter 
of  faul  given  by  Matthew  and  Mark,  or  this  ex- 
prellion  of  Luke^  to  Do  that  in  remembrance  of  him^ 
will  amount  to  thefe  confequences,  which  the   ge- 
nerality of  Chriftians  have  ibught  to  draw  from  it ; 
as    calling   it,    Augiiftijfimum  Eucharijiiie  Sacr amen- 
tum ;  venerabile  altaris    Sacramentum ;    the  principal 
feat  of  the  covenant    of  grace,  by   which  all  the  be- 
yiefits  of  Chrifi's  death  are  fealed  to   believers ;  and 
fuch  like  things  ?  But  to  give  a  further  evidence, 
how  theie  confequences  have  not  any  bottom  from 
the  practice  of  that  ceremony,   nor  from  the  words 
following,  Do  thisj   Sec.  let  us  confider  another  of 
the  like  nature,  as  it  is  at  length  exprefied  by  John^ 
chap.  xiii.  4,  5*,  8,  12,  14,  15.  yefusrifethfromfup-ChrA'i'^i^i. 
per,  and  laid  afide  his  garments,  and  took  a  towel,  and  Ind  ks^mannei 
girded  himfelf :  after  that,    he  poureth  vjater  into  j  related. 
bajon,  and  began  to  wajh  the  difciples  feet  ;  and  to 
wipe  them  with  the  towel  wherezvith  he  was  girded. 
Peter  faid  unt^him,  T'hou  fjalt  never  waJh  my  feet. 
JeCus  anfwcrgd  him.  If  Iwafldthee  not,  thcAi  hafi  no 
part  with  me.     So  after  he  had  wafhed  their  feet — he 
faid,  KnO'W  ye  what  I  have  done  to  you  ?  If  I  then  your 
Lord  and  Mafler  have  wafoed your  feet ,  ye  alfo  ought 
to  wafj  one  anothers  feet :    for  I  have  given  you  an 
example,  that  ye jhould  do  as  I  have  done  to  you.    And 
to  which,  let  it  be  obferved,  that  John  relates  this 
paffage  to  have   been  done  at  the  lame  time  with 
the  otiier  of  breaizing  bread)  both  being  done  the  Compared wi^h 
night  of  the  pafover,  after  fupper.     If  we  regard 'J^VrcaJ'"^ 
the  narration  of  this,  and  the  circumftanccs  attend- 
ing it,  it  wasdone  with  far  more  folemnity,  andpre- 
fcribed  far  more  pundlually  and  particularly  than 
the  former.  It  is  faid  only,  j^s  he  was  eating,  he  took 
bread  j  fo  that  this  would  fcem  to  be  but  an  occnfnnal 

^  O 


468  PROPOSITION      XIH. 

hujinejs :  but  here  he  roje  iipy  he  laid  hy  his  garments^ 
he  girded  hi ?nf elf ,  he  poured  out  the  -watery  he  wafloed 
their  feet^  he  wiped  them  xvith  a  towel :  he  did  this 
to  all  of  them  ;  which  are  circumflances  furely  far 
more  obfervable  than  thofe  noted  in  the  other. 
The  former  was  a  praftice  common  among  the  Jews, 
ufed  by  all  mailers  of  families  upon  that  occafion  ; 
but  this,  as  to  the  manner,  and  perfon  atfting  it,  to 
wity  for  the  mailer  to  rife  up,  and  wafh  the  feet 
of  his  lervants  and  difciples,  was  more  fmgular  and 
obfervable.  In  the  breaking  of  bread f  and  giving 
of  wine,  it  is  not  pleaded  by  our  adverfaries,  nor 
yet  mentioned  in  the  text,  that  he  particularly 
put  them  into  the  hands  of  all ;  but  breaking  it, 
and  bleffing  it,  gave  it  to  the  nearell,  and  fo  they 
from  hand  to  hand  :  but  here  it  is  mentioned, 
that  he  wafhed  not  the  feet  of  one  or  two,  but 
of  many.  He  faith  not  in  the  former ,  that  if  they 
do  not  eat  of  that  bread,  and  drink  of  that  wine, 
they  fhall  be  prejudiced  by  it ;  but  here  he  faith  ex- 
preflly  to  Peter,  that  if  he  toafj  him  not,  he  hath 
no  part  with  him  ;  which  being  ipoken  upon  Peter's 
refufing  to  let  him  wafli  his  feet,  would  feem  to 
import  no  lefs,  than  not  the  continuance  only,  but 
even  the  neceiiity  of  this  ceremony.  In  the  former 
he  faith,  as  it  were  paffingly,  Do  this  in  remembrance 
of  me  ;  but  here  he  fitteth  down  again,  he  defires 
them  to  conlider  what  he  hath  done,  tells  them 
pofitively,  that  as  he  hath  done  to  them,  fo  ought 
they  to  do  to  one  another :  and  yet  again,  he  re- 
doubles that  precept,  by  telling  them  he  has  given 
them  an  example,  that  they  foould  do  fo  Ukewife.  If 
we  refpeft  the  nature  of  the  thing,  it  hath  as 
much  in  it  as  either  baptifm  or  the  breaking  of 
iread  ;  feeing  it  is  an  outward  element  of  a  clean- 
ing nature,  apphed  to  the  outward  man,  by  the 
command  and  the  example  of  Chrifl,  to  iignify 
an  inward  purifying.  I  would  willingly  propofe 
this  fcrioufly  to  men,  who  will  be  pleafed  to  make 


Of  the  Body  ^w^  Blood   o/Christ.  469 

ufe  of  that  realbn  and  underftanding  that  God  hath 
given  them,  and  not  be  impofed  upon,  nor  abufed 
by  the  cuftom  or  tradition  of  others  ;  Whether  this 
ceremony,  if  -we  refpe^f  either  the  time  that  it  was  ap- 
pointed in,  or  the  circumflances  tv herewith  it  was  per- 
formed^ or  the  command  enjoining  the  vfe  of  it,  hath 
not  as  much  to  recommend  it  for  a  ftandlng  ordinance 
of  the  gofpelj  as  either  water-baptifm,  or  bread  and 
wine,  or  any  other  of  that  kind?  \  wonder  then 
what  reafon  the  Papifts  can  give,  why  they  have 
not  numbered  it  among  their  facramenis,  except 
merely  Voluntas  Ecclefi^  ^  Traditio  Patrum. 

But  if  they  fay,  That  it  is  ufed  among  them,  in  that  ObjetT;, 
the  Pope,  and  fome  other  perfons  among  them,  vfi  to 
do  it  once  a  year  to  fome  poor  people  ; 

I  would  willingly  know  wh^t  reafon  they  have  Anfwv> 
why  this  fliould  not  be  extended  to  all,  as  well  as 
that  of  the  eucharijl  (as  they  term  it)  or  whence 
it  appears  from  the  text,  that[D(?  this  in  remem- 
brance of  7ne~\  fliould  be  interpreted  that  the  bread 
and  wine  were  every  day  to  be  taken  by  all  priejls, 
or  the  bread  every  day,  or  every  week,  by  the 
people  ;  and  that  that  other  command  of  Chrift, 
Te  ought  to  do  as  I  have  done  to  you,  &c.  is  only  to 
be  undcrftood  of  the  Pope,  or  foir^c  other  perfons, 
to  be  done  only  to  a  few,  and  that  once  a  year  ? 
Surely  there  can  be  no  otlier  reafon  for  this  dif- 
ference alligned  from  the  text.  And  as  to  ■P'"^- The ProteiUntii 
tejlanis,  who  ufed  not  this  ceremony  at  all,  if  they  "fe  not  the 
will  but  open  their  eyes,  they  may  fee  how  that  feet. '"^  " 
by  cuflom  and  tradition  they  are  abufed  in  this 
matter,  as  were  their  fathers  in  divers  Popip  tra- 
ditions. For  if  we  look  into  the  plain  fcripture, 
what  can  be  thence  inferred  to  urge  th^  ppe,  which 
may  not  be  likewife  pleaded  for  the  other  ;  or  for 
laying  allde  the  one,  which  may  not  be  likewife 
faid  againft  the  continuance  of  the  other  I  If  they 
fay,  That  the  former,  of  wajhing  the  feet,  was  only 
if.  ceremony  ;    what  have  they,   whence   they  cai^ 


470  PROPOSITION     XIIL 

fliew,  that  this  breaking  of  bread  is  more  ?  If  they 
fay,  Thai  the  former  was  only  a  fign  of  humility  and 
purifying  ;  what  have  they  to  prove  that  this  was 
more  ?  If  they  fay,  That  one  was  only  for  a  time^ 
and  was  no  evangelical  ordinance  ;  what  hath  this  to 
make  it  fuch,  that  the  other  M^anted  ?  Surely  there 
is  no  wa}'  of  reafon  to  evade  this  ;  neither  can  any 
thing  be  alleged,  that  the  one  fhould  ceafe,  and 
not  the  other  ;  or  the  one  continue,  and  not  the 
other ;  but  the  mere  opinion  of  the  affirmers,  which 
by  cullom,  education  and  tradition,  hath  begotten 
in  the  hearts  of  the  people  a  greater  reverence  for, 
and  efteem  of  the  one  than  th^  otlier  ;  which  if  it 
had  fallen  out  to  be  as  much  recommended  to  us 
by  tradition,  would  no  doubt  have  been  as  tenaci- 
oufly  pleaded  for,  as  having  no  lefs  foundation  in 
fcripture.  But  fmce  the  former,  to  wit,  the  zuafaing 
of  one  another's  feet,  is  juftly  laid  afide,  as  not  bind- 
ing upon  Chrijiians  ;  fo  ought  alfo  the  other  for 
the  fame  reafon. 
The  breaking  §.  VII.  But  it  is  ftraugc  that  thofe  who  are  fo 
uLd^iot  In  the  clamorous  for  this  ceremony,  and  ftick  fo  much  to  it, 
!fame  manner  as  take  liberty  to  dlfpcufc  with  the  manner  or  method 

Chnlldid.  j.j^^j.    f^^^:^^  ^-^  •^.  .^    .    ^^^^g    ^^^j^g    ^^^^^  ^^^^,  J  ^^^j^ 

hear  of,  except  fome  Baptijis,  who  now  do  it,  ufe  it 
in  the  fame  way  that  he  did  :  Chrift  did  it,  zt  fup- 
per,  while  they  were  eating  ;  but  the  generality  of 
Protejlants  do  it  in  the  morm?ig  only  by  itfelf.  What 
rule  walk  they  by  in  this  change  ? 

Obje<5t.  If  it  be  laid,    Thfe  are  but  circumflances,  and  not 

the  matter  ;  and  if  the  matter  be  kept  to,  the  altera^ 
tion  of  circumjlames  is  bv.t  of f mall  moment. 

Anfw.  What    if  it  flionld   be  faid  the  whole  is    but  a 

circumdance ,  which  fell  out  at  that  time  when 
Chrift  cat  the  paJJ'over?  For  if  we  have  regard  to 
that  which  alone  can  be  pleaded  for  an  inftitu- 
tion,  viz.  thefe  words.  Do  this  in  remembrance  of 
me  ;  it  doth  as  properly  relate  to  the  manner  as 
jnatter.     For  what    may    or    can  they   evince  ift 


Of  the  B oD  i'  end  Blood   of  Christ.  471 

reafon,  that  tliefe  M'oids,  Do  this,  only  (ignify  eat 
bread  and  drink  wine  ;  but  it  is  no  matter  %vhen 
ye  eaty  nor  hozo-  ye  eat  it ;  and  not  as  ye  have  feen 
me  eat  it  at  Jumper  with  you,  who  take  bread,  and 
brake  it^  and  give  it  you  ;  and  take  the  cup,  and  blefs- 
it,  and  give  it  you  ;  fo  do  ye  likewife  f  And  ieeing 
Chrift  makes  no  diftinclion  in  thofe  words.  Do  this, 
it  cannot  be  judged  in  reafon  but  to  relate  to  the 
whole  ;  which  if  it  do,  all  thofe  that  at  prefent 
life  this  ceremony  among  Chriflians,  have  not  yet 
obeyed  this  precept,  nor  fulfilled  this  inftitution, 
for  all  their  clamours  concerning  it. 

If  it  be  faid,  That  the  time  and  manner  of  doing  Object, 
it  by  Chrift  was  but  accidentally^  as  being  after  the 
Jewifli  paffover,  which  was  at  f upper  ; 

Befides    that    it  may    be    anlvvcred,     and    eafily  Anfw. 
proved,   that  the  whole  zvas  accidental,  as   being  the 
praMice  cf  the  Jeivifh  ceremony,  as  is  above  obferved  ; 
may  it  not  the  fame  way  be  urged,  that  the  drink-  Thebreakm.- 
ing  of  wine  is  accidental,   as  being  the   natural  pro- °'^ '^''5|''^  ^** » 
duft  of  that  country  ;  and  fo   be  pleaded,   that  in  inony. 
thofe  countries  where  wine  dotli  not  grow,   as  in 
our  nation  of  Scotland',  we  may  make   ufe  of  beer 
or  ale  in  the  ufe   of  this  ceremony  ;   or  bread  made 
of  other  grain  than   that  which  Chrift  ufed  ?  And 
yet  would  not  our  adverfaries  judge  this  an  abufe, 
and   not  right  performing  of  this y^tv-^?;^^^/ .^  Yea, 
have  not  fcrupies  of  this  kind  occafioned  no  little 
contention  among  the  profeflbrs  of    Chriftianity  <* 
What  great  contefb  and  (trife  hath  been  betwixt  contrns  bc 
the    Greek    and    Latin    churches    concerning   the^^"^"''"\ 
bread'?    While    the  one    will   have  it    unleavened,  unchMxcht^, 
reckoning,    becaufe    the   Jews  made   ufe   of   un~  7""''"'"g 
leavened  t>read  \\\    the    paffover,    that    it  was    fuch  and  unleavened 
kind   of  Z^;w^/  that  Chrift   did   break    to    his    dif-J;,'p*J,;"'^'= 
ciples  ;    the   other  leavened :  therefore  the  Luthe- 
rans   make    u{e   of  unleavened  bread,  the  Calvinijis 
of  leavened.     And  this   conted  was  fo  hot,  when 
the  reformatio     was   beginning   at    Gentva,    that 


472 


PROPOSITION     XIII. 


Farciius.         Calvtn  and  Farellus  were  forced  to  fly  for  it.     But 

do  not  Protejiants,  by  thefe  uncertainties,   open  a 

door   to  Papijls  for   their  excluding   the    people 

from  the  cup?  Will  not  [Do  tkis'^  infer  pofitively, 

that  they  fliould  do  it  in  the  fame  manner,  and  at  the 

fame  time,   as   Chrift  did  it ;   as  well  as  that  they 

ftiould  ufe  the   cup,  and  not  the   bread  only  I  Or 

v/hat  reafon  have  they  to  difpenfe  with  the  one, 

more  than  the  Papijis  have  to  do  with  the  other  ? 

Oh  !   what  ftrange  abfurdities  and  inconveniencies 

have  Chr'iflians  brought  upon  themfelves,  by  fuper- 

ftitioufly  adhering  to  this  ceremony  !   Out  of  which 

difficulties   it  is  impoffible  for  them  to  extricate 

themfelves,  but  by  laying  it  afide,    as  they  have 

The  clergy       douc  otlicrs  of  the  like  nature.     For  befides  what 

dobiefs'and     ^^    above-mentioucd,  I    would   gladly   know  how 

give  It :  the      from    the    words   they  can   be  certainly  refolved 

an/e™"not^  ^  that  thcfc  words  \T>o  this~\  muft  be  underftood  to 

Wefs  it.  |-]^e  clergy,  l^ake,  blefs,  and  break  this  bread ^  and  give 

it   to  others  ;  but  to  the  laity   only,  'Take  and  eat, 

but  do  not  blefs y  &c. 

Objedt.  If  it  be  faid,   'That  the  clergy  were  only  prefent ; 

Anfw.  Then  will  not  that  open  a  door  for  the  Popifh 

argument  againfl  the  admin  ijl  rati  on  of  the  cup  to  the 

peoplef  Or  may  not  another  from  thence  as  eafily 

infer,   That  the  clergy  only  ought  to  partake  of  this 

ceremony  ;  becaufe  they  were  the  apollJes  only  then 

prefent,  to  whom  it  was  faid,  Do  this?  But  if  this 

\Dq  this~\  be  extended  to  all,  how  comes  it  all  have 

not  liberty  to  obey  it,  in  both  bleffmgy  breaking,  and 

riotconiefts     diflributlnz,  as  v/ell  as  takin?  and  eatinzf  Befides 

per  of  taijins    ^^^   thefc,    even   the  Calvinift  Proteflants  of  Great 

K,  and  to       Britain  could  never  vet  accord  among;  themfelves 

*^hom  to  give  r       i  •  r     ■  n        j 

It.  2iho\\tU\e  manner  oj  taking  it,  whether  fitting,  jtand- 

ing,  or  kneeling  ;  whether  it  fliould  be  given  to  the 
ftck,  and  thofe  that  are  ready  to  die,  or  not  ?  Which 
controvcrfies,  tho'  they  may  be  efbeemed  of  fmall 
moment,  yet  have  greatly  contributed,  with  other 
things,  to  be  the  occafion  not  only  of  much  con-'. 


Of  the  Body  and  Blood  0/ Christ.  473 

ienlion,  but  alfo  of  hloodjhed  and  devajiation  ;  fo 
that  in  this  laft  refped:  the  Prelatick  Cahiinifs  have 
termed  the  Prejhyterians  fchifmatical  and  perti- 
nacious ;  and  they  them  again  fuperflitious,  ido- 
latrous, and  papillical.  Who  then,  that  will  open 
their  eyes,  but  may  fee  that  the  devil  hath  ftirred 
up  this  contention  and  zeal,  to  bufy  men  about 
things  oi  Jmall  moment ^  that  greater  matters  may 
be  neglected,  while  he  keeps  them  in  fuch  ado 
about  this  ceremony  ;  tho'  they  lay  afide  otherr, 
of  the  like  nature,  as  pofitively  commanded,  and 
as  puntlually  fratJiJed ;  and  from  the  obfervation 
of  which  half  fo  many  difficulties  will  not  fol- 
low ? 

§.  VIII.  How  then  ?  Have  we  not  leafon,  nof 
linding  the  nature  of  this  praAice  to  be  obliga- 
tory upon  us,  more  than  thofe  others  which  our  ad- 
verfaries  have  laid  afide,  to  avoid  this  confufion  • 
fmce  thofe  that  ufe  it  can  never  agree,  neither 
concerning  the  nature,  efficacy,  nor  manner  of  doing 
it?  And  this  proceeds,  becaufe  they  take  it  not 
plainly,  as  it  lies  in  the  fcripture  ;  but  have  fo 
much  intermixed  their  own  inventions.  For  would 
they  take  it  as  it  lies,  it  would  import  no  more 
than  that  fefus  Chrifl  at  that  time  did  thereby  fignify 
unto  them,  that  his  body  and  blood  zvai  to  be  offered 
for  them  ;  and  dehred  them,  that  ivhenfoever  they 
did  eat  or  drink,  they  might  do  it  in  remembrance  of 
him,  or  with  a  regard  to  hi'm,  zvhofe  blood  was  Jhed 
for  them.  ISiow  tha.t  the  primitive  chnrch,  gathered 
immediately  after  his  aicenfion,  did  fo  underftand 
it,  doth  appear  from  their  ufc  and  pra^^ice,  if  we 
admit  thofe  places  of  the  y^c^s,  where  breaking:  of  r  .  ,. 
thread  is  Ipokcn  of,  to  have  relation  hereto  ;  which  i^^ead  they  ^aj 
as  our  adverfaries  do,  fo  we  (liall  willingly  agree  com^on^e- 
to  ;  as  firft,  y^cls  ii.  42.  udnd  they  co?jtinued fed-  "^'"'^^^ring the 
faftly  in  the  apofles  dotlrine  and  fellczvfnp,  and  in 
breaking  of  bread,  Sec.  This  cannot  be  underftood 
of  any  other  than  of  their  ordinary  eating  j    for 


474  PROPOSITION     XIII. 

as  nothing  elie  appears  from  the  text,  fo  the  con- 
text makes  it  plain  ;  for  they  had  all  things  iri 
common:  and  therefore  it  is  faid,  verfe  46.  And 
they  continuing  daily  with  one  accord  in  the  temple^ 
and  breaking  bread  from  houje  to  houfe,  did  eat  their 
meat  with  gladnejs  and  finglenejs  of  heart.  Thofc 
who  will  not  wilfully  clofe  their  eyes,  may  fee  here, 
that  the  breaking  being  joined  with  their  eatings 
fhews,  that  nothing  elfe  is  here  exprelFed,  but 
that  having  all  things  in  common,  and  fo  con- 
tinuing together,  they  alfo  did  break  their  bread, 
and  eat  their  meat  together  :  in  doing  whereof,  I 
cannot  doubt  but  they  remembered  the  Lord  ; 
to  follow  whom  they  had,  with  fo  much  zeal  and 
refignation,  betaken  themfelves.  This  is  further 
manifeft  from  Atis  vi.  2.  for  the  apoftleSj  having 
the  care  and  diftribution  of  that  money,  which  the 
believers,  having  fold  their  poffeffions,  gave  unto 
them,  and  finding  themfelves  overcharged  with  that 
Deacons  ap.  burtiieu,  appointed  deacons  for  that  bufmefs,  that 
cointed  for      they  might  give  themfelves  continually  to  prayer. 

ier»ing  tables,  /  °        *^  .    .  ^  „      ,  i  .     ■'^ 

and  to  the  mmijtry  of  the  word ;  not  leaving  that, 
to  ferve  tables.  This  cannot  be  meant  of  any 
facramental  eating,  or  religious  a5l  of  w  or  (hip  ; 
feeing  our  adverfaries  make  the  diftributing  of  that 
the  proper  aft  of  minijlers,  not  of  deacons :  and 
yet  there  can  be  no  rcafon  alleged,  that  that  break- 
ing of  breads  v/hich  they  are  faid  to  have  continued 
in,  and  to  have  done  from  houfe  to  houfe,  was  other 
than  thofc  tables  which  the  apoftles  ferved ;  but 
here  gave  over,  as  finding  themfelves  overcharged 
with  it.  Now  as  the  increaie  of  the  difciplcs  did 
incapacitate  the  apoftles  any  more  to  manage  this  ; 
fo  it  Vv^ould  feem  their  further  increafe  and  dif- 
perfing  in  divers  places,  hindered  the  continuance 
of  that  pra^lice  of  having  things  in  common  :  but 
notwithltanding,  fo  far  at  lealt  to  remember  or 
continue  that  anrieiit  community,  ihey  did  at  cer- 
tain times    come  together,  and  break  bread  toge- 


0/ /;&.'-  Body  rt«i  Blood   of  Christ.  475' 

tlier.    Hence  it  is  faid,  y^^s  xx.  7.  on  Pa'  I's  coming 
to    'Tioas,   that  upon  the  fir  ft  day  of  the  wjek,   wbcn  At  Tmas  the 
t':e  dijciples  came  t!)gether  to  break  bread,  Paul  preach-  lupp"  deterred 
cd  unto  thm,   ready  to  depart  on  the  morrow,  and  con-  " 

tinned  his fpeech  until  midnight .  Here  is  no  mention 
made  of  any  facramental  eating  ;  but  only  that 
Paul  took  occaTvon  from  their  being  together  to 
preach  unto  them.  And  it  feems  it  was  2ifupper 
they  intended  (not  a  morning-bit  of  bread,  ^xid  fup 
of  wine)  eUe  it  is  not  very  probable  that  Paul 
would  from  the  morning  have  preached  until  mid- 
night, But  the  iith  verfe  puts  the  matter  out  of 
dilpute,  which  is  thus  :  IVhen  he  therefore  %vas  come 
up  again,  and  had  broken  bread,  and  eaten,  and  talked 
a  long  while,  even  till  break  of  day,  fo  he  departed. 
This  fliews,  that  the  breaking  of  bread  v/as  deferred 
till  that  time ;  for  thefe  words  [and  when  he  had 
broken  bread,  and  eaten}  do  fhew,  that  it  had  a  rela- 
tion to  the  breaking  of  bread  before-mentioned,  and 
tliat  that  was  the  time  he  did  it.  Secondly,  Thefe 
words  joined  together  \_and  when  he  had  broken 
bread,  and  eaten,  and  talked}  (liew,  it  Vv^as  no  re- 
ligious acT:  of  worfliip,  but  only  an  eating  for  They  only  did 
bodily  refrefhment,  for  which  the  Chriftians  ufed  i^g^he  body." 
to  meet  together  fomc  time  ;  and  doing  it  in  God''s 
fear,  and  fmglenefs  of  heart,  doth  notwithftanding 
difference  it  from  the  eating  or  fcafting  g^ profane 
perfons.  And  this  by  fome  is  called  a  love-feaft,  By  (om^-  cMcd 
or  a  being  together,  not  merely  to  feed  their  bel- ^^°''^"^"'^' 
lies,  or  for  outward  ends  ;  but  to  take  thence  oc- 
cafion  to  eat  and  drink  together,  in  the  dread  and 
prefence  of  the  Lord,  as  liis  people  ;  which  cuftom 
we  fliall  not  condemn.  But  let  it  be  obferved,  that 
in  all  the  A£ls  there  is  no  other  nor  further  men- 
tion of  this  matter.  But  if  that  ceremony  had  been 
£om.Q folemn facrifice ,  as  fome  will  have  it,  or  fuch 
a  fpecial  facrament  as  others  plead  it  to  be  ;  it  is 
ftrange  that  that  hiftory,  which  in  many  Icfs  things 
gives  a  particular  account  of  the  Ckrifiinns  beha- 

;   P 


476  PROPOSITION     XIII. 

vionr,  fliould  have   been  fo  filent  in  the  matter  : 
only  we  find,  that  they  ufed  fometimes  to  meet 
The  chriftians  together  to  break  bread,  and  eat.  Now  as  the  early 
»r«Ttt^d!r'art  Chi'ifiians  began  by  degrees  to  depart  from  that 
tiom  the  pri-  primitive  purity  and  fimpUcity,   fo  did  they  alfo  to 
rniiivc puuiy.   accumulatc  fuperftitious  traditions,  and  vitiate  the 
innocent  practices  of  their  predecefFors,  by  the  in- 
termixing eitlier  of  Jewijh  or  Heathenip  rites  ;  and 
likewiie  in  the  ufe  of  this,  abufes  began  very  early 
to  creep  in  among  Chriftians,  fo  that  it  was  needful 
for  the  apoftle  Paid  to  reform  them,   and  reprove 
1  Cor  xi.  17.  them  for  it,  as  he  doth  at  large,    i  Cor.  xi.  from 
Concerning  the  ver.   I/,  to  the  end:  wliich  place  we  fti  all  parti - 
Lwfffocancd)  cularly  examine,  becaufe   our   adverfaries  lay  the 
explained.        chief  ftrcfs  of  their  matter  upon  it ;  and  we  ftiall  fee 
whether  it  will  infer  any  more  than  we  have  above 
granted.     FJrft,  Becaufe  they  were  apt  to  ufe  that 
pracftice  in  a  fuperftitious  mind  beyond  the  true  ufe 
of  it,  fo  as  to  make  of  it  fome  myjlical  /upper  of  the 
Lord,  he  tells  them,  ver.  20.  That  their  coming  to- 
gether into  one  place,  is  not  to  eat  the  Lord's  /upper  ; 
he  faith  not.  This  is  not  the  right  manner  to  eat ;  but, 
This  is  NOT  to  eat  the  Lord's /upper ;  becaufe  the ////>- 
per  of  the  Lord  is  /piritual,  and  a  myjiery.  Secondly, 
He  blames  them,  in  that  they  came  together  for  the 
-%vor/e,  and  not  for  the  better  ;  the  reafon  he  gives  of 
this  is.,  ver.   2  i .    For  in  eating  every  one  hath  taken 
before  his  own  fupper  ;  and  one  is  hungry,  and  another 
is  drunken-.     Here  it  is  plain  that  the  apoftle   con- 
why  the  cuf-   demns  them  in  that  (becaufe  this  cuftom  of  fupping 
incommo^n'""  ^^  general  was  ufed  among  Chriftians  to  increafe 
wasuicdamong  their  lovc,   and  as  a  memorial  of  Chrift's  fupping 
with  the  difciples)  they  had  fo  vitiated  it,  as  to  eat 
it  apart,   and  to   come  full,  who  had  abundance  ; 
and  hungry,  who  had  little  at  home  ;  whereby  the 
very  ufe  and  end  of  this  praElice  was  loft  and  per- 
verted :  and  therefore  he  blames  them,  that  they  did 
not  either  eat  this  in  common  at  home,  or  refervc 
their  eating  till  they  came  all  together  to  the  publick 


Of  the  Body  ajid  Blood   of  Christ,  477 

aflembly.  This  appears  plainly  by  the  following 
verfe  22.  Have  ye  not  houfes  to  eat  and  drink  in  ?  Or 
difpije  ye  the  church  of  God,  and  jhame  them  that  have 
not'^  Where  he  blames  them  for  their  irregular  prac- 
tice herein,  in  that  they  defpifed  to  eat  orderly,  or 
referve  their  eating  to  the  public  alTembly  ;  and  fq 
fliaming  fuch  as  not  having  houfes,  nor  fiiinefs  at 
home,  came  to  partake  of  the  common  table  ; 
who,  being  hungry,  thereby  were  afhamed,  when 
they  obferved  others  come  thither  full  and  drunken. 
Thofe  that  without  prejudice  will  look  to  the  place, 
will  fee  this  mull:  have  been  the  cafe  among  the 
Corinthians :  for  fuppofing  the  ufe  of  this  to  have 
been  then,  as  nov\^  ufed  either  by  Papijls^  Lditherans^ 
or  Calvinijls,  it  is  hard  making  fenfc  of  the  apoille's 
word's,  or  indeed  to  conceive  what  was  the  abufe 
the  Corinthians  committed  in  this  thing.  Having 
thus  obferved  what  the  apoftle  fa  id  above,  becaufe 
this  cuflom  of  eating  and  drinking  together  feme  -j-he  rife  of 
time  had  its  rife  from  ChriiVs  acl  with  the  apoftles  ^''^'^'^^'^o-'"- 
the  night  he  was  betrayed  ;  therefore  the  apoftle 
proceeds,  verfe  23.  to  give  them  an  account  of 
that :  For  I  have  receixjed  of  the  Lord  that  %vhich 
alfo  I  delivered  unto  you,  that  the  Lord  Jcfus  the 
fame  night  in  which  he  was  betrayed,  took  bread,  &c. 
Thofe  that  underftand  the  difference  betwixt  a  nar- 
ration of  a  thing,  and  a  command,  cannot  but  fee, 
if  they  will,  that  there  is  no  command  in  this  place, 
but  only  an  account  of  matter  of  faB  ;  he  faith 
not,  I  received  of  the  Lord,  that  as  he  took  bread,  fo 
I  Jhould  command  tt  to  you  to  do  fo  like-wife  ;  there  ir. 
nothing  like  this  in  the  place  :  yea,  on  the  contrary, 
verfe  25.  where  he  repeats  Chrift's  imperative  words 
to  his  apoftlcs,  he  placeth  them  fo  as  they  import 
no  command  ;  This  do  ye,  as  oft  as  ye  drink  it,  in 
remembrance  of  7ne :  and  then  he  adds,  For  as  o//(?;?  That  fas  often] 
as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  Jljezv^^lf^^!^^^^^^^^ 
the  Lord's  death  till  he  come :  but  thefe  words  \^as  this  fuppcr. 
of  ten  J  import  no  more  a  commandy  than  to  fay.  As 


478  P  Pv  O  P  O  S  I  T  I  O  N     XUT. 

cft-^n  as  thou  goefi  to  Vxomt,  fee  the  Capital,  will 
infer  a  ccnmand  to  me  to  go  thither. 

Objecl.  But  whereas  they   urge  the  laft  words,   Ye  Jkezv 

forth  the  Lord's  death  till  he  ccme  ;  infmuating,  That 
this  imports  a  necejfary  continuance  of  that  ceremony, 
until  Chrijl  come  at  the  end  of  the  vjorld  to  judgment ; 

Anfv/.  I  anfwer  ;  They  take  two  of  the  chief  parts  of 

the  controverfy  here  for  granted,  without  proof. 
Firfl,  that  \_as  often']  imports  a  command ;  the  con- 
trary whereof  is  Ihewn  ;  neither  will  they  ever  be 

Chrifi's  out-     able  to  prove  it.  Secondly,  That  this  coming  is  to  be 

ward  and  ,11-   -Linderftood  o?  Chrifl's  lafi  outward  cominz,   and  not 

ward  coming.  .  7  i    /■   •    •         ?        , 

of  his  tnwcrd  zno.  fpiritual,  that  remains  to  be 
proved :  whereas  the  apoftle  might  well  under- 
i\2ivA\to?h\s  inward  coming  and  ap-pearance,  which 
perhaps  fome  of  thofe  carnal  Corinthians^  that  ufed. 
to  come  drunken  together,  had  not  yet  known  ; 
and  others,  being  weak  among  them,  and  inclinable 
to  dote  upon  outwards,  this  might  have  been  in- 
dulged to  them  for  a  feafon,  and  even  ufed  by 
thofe  who  knev/  Chrift's  appearance  in  Spirit  (as 
other  things  were,  of  which  we  fliall  fpeak  here- 
after) efpecially  by  the  apoftle,  who  became  weak 
to  the  vjeak,  and  all  to  all^  that  he  might  fave 
To  remember  foMe.  Now  thofe  wcak  and  carnal  Corinthians 
chiiii's  death   niiffht  be  permitted  the  ufe  of  this,  to  fhew  forth, 

till  he  come  to  *^  .  /-m      •  n  >         1  1  -ii     1  ^  •  ,- 

srife  in  the      or  remember  Chnlt  s  death,  till   he  came  to  ante 

heart.  jj,  tj^gj-Q  •  for  tho'  fuch  need  thofe   outward  things 

to  put  them  in  mind  oi  Chrift's  death,  yet  thofe  who 

are  dead  with  Chrijl,  and  not  only  dead  with  Chrijl, 

but  buried,  and  alfo  arifen  v/ith  him,  need  not  fuch 

ftgns  to  remember  him  :    and  to  fuch  therefore  the 

apoftle  faith,    Col.    iii.    ^ '  If  ye  then   be  rifen  xvith 

Chrijl  feek  thofe  things  zvhich  are  above,  where  Chrijl 

fitteth  on  the  right  hand  of  God :  hut  bread  and  luine 

are  not  thofe  tilings  that  are  above,  but  are  things  of 

the  earth.     But  that  this  v^^hole  matter  vi^as  a  mere 

zS:  of  indulgence  and  condefcenfion  of  the  apoftle 

Paul  to  the  weak  and  carnal  Corinthians,  appears 


Of  the  Body  and  Blood  /?/ Christ.  475t- 

yet  more  by  the  Syrie.ck  *  copy,  which  ver.    17.  in 
his  entering  upon  this  matter,  hath  it  thus  ;  In  that 
concer7iing  which  J  am  about  to  command  yen  (or  in- 
JlruB  you)  I  commend  you  not,  hecanje  ye  have  not 
^one  forward^  hut  are  dej'cended  unto  that  which  in  lejs , 
or  of  lefs  confeqiience :    clearly  importing  that  the 
apoftle  was  grieved  that  fuch  was  their  condition, 
that  he  was  forced  to  give  them  inflrucftions  con- 
cerning thofe   outward   things  ;   and   doting  upon 
which,  they  fhewed  they  were  not  gone  forward  in 
the  life  of  Chrifiianity^  but  rather  fticking  in  beggarly 
elements.     And  therefore  ver.   20.  the  lame  v  erf  on 
hath  it  thus,   When  then  ye  meet  together,  yet  dc  not 
do  it,  as  it  is  ff  ye  foould  do  in  the  day  of  the  herd, 
ye  eat  and  drink  it  :  tlierefore  Ihewing  to  them,  that 
to  meet  together  to  eat  and  drink  outward  bread  and 
wine,  was  not  the   labour  and  work  of  that  day  of 
the  Lord.     But  iince  our  adverfaries  are  fo  zealous 
for  this   ceremony,   becaufe   ufed  by  the  church  of 
Corinth   (though  with  hov/  little  ground  is  already 
fliewn)  how  come  they  to  pafs  over  far  more  pofi- 
tive  commands  of  the  apoiUes,  as  matters  of  no  mo- 
ment I  As  (irft,  ABs  XV.   29.  where  the   apoftles 
peremptorily  command  the  GeiUiles,  as  that  which 
was  the  mind  of  the  Holy  Ghofl,   To  abjlain  from  Toabftainfrom 
things  ftr angled,  and  from  blood :  and  James  v.    14.  '''^"s^  ^7'"- 
where  it  is  expreUly  commanded,  That  the  Jick  be  cnoiming  wiih 
anointed  %vifh  oil  in  the  name  of  the  Lord.  °''' 

If  they  fay,   Thefe  zvere  only  temporary  things,  but  Object. 
not  to  continue  ; 

What  have  they  more  to  fliew  for  this  ;  there  Anfw. 
being  no  exprels  repeal  of  them  ? 

If  they  fay,  The  repeal  is  implied,  bccavfe  the  apoflle  Objedl. 
faith,  IVe  ought  not  to  be  judged  in  meats  and  drinks  ; 

I  admit  the  anjwer  ;  but  how  can  it  be  prevented  Anfw. 
from  militating  the   fame  way  againft  the   other 
pravflice  I  Surely,  not  at  all  :  nor  can  there  be  any 

*  Aiifl  likewife  the  other  Oriental  Vcrfions,  as  the  Arabick,  and 
Sthiopich,  have  it,  the  lame  way. 


^So  PROPOSITION     XIH. 

thing  urged  for  the  one  more  than  for  the  other, 
but  cuftom  and  tradition. 
Objec5l.  As  for  that  oi  James ^  they  fay,  There  followed  a 

miracle  upon  it,  to   wit,   The  recovery  of  the  ftck  ; 
but  this  being  ceafed^fo  fhould the  ceremony. 
Anfw.  Though  this  might  many  ways  be  anfwered,  to 

wit,  That  ^r^^y^fr  then  might  as  well  be  forborn,  to 
which  alfo  Xhefaving  of  the  fick  is  there  afcribed  ; 
A  ceremony     yet  I  ftiall  acccpt  of  it,  bccaufe  I  judge  indeed  that 
hs^vktue  faU-*'  ceremony  is  ceafed  ;  only  methinks,  fmce  our  adver- 
ing.  faries,  and  that  rightly,  think  a  ceremony  ought  to 

ceafe  where  the   virtue  fails,    they  ought  by   the 
Thus  laying      fame  rulc  to  forbear  the  laying  on  of  hand-Sy  in  imi- 
tation of  the  apoftles,   fmce  the   gift  of  the  Holy 
Ghoft  doth  not  follow  upon  it. 

§ .  IX.  But  fmce  v/e  find  that  feveral  teftimonies 
of  fcripture  do  fufficiently  fhew,  that  fuch  external 
rites  are  no  necejTary  part  of  the  new  covenant  dij- 
penfation,  therefore  not  needful  now  to  continue^ 
however  they  were  for  a  ieafon  pradiifed  of  old,  I 
fhall  inftance  fome  few  of  them,  whereby  from  the 
nature  of  the  thing,  as  well  as  thofe  teftimonies. 
The  ceremony  it  may  appear,  that  the  ceremony  of  bread  and 
wineT5t;eTfed.  "^"^^^^^  ^^  ceafcd,  as  well  as  thofe  other  things  con- 
felTed  by  our  adverfaries  to  be  fo.  The  firft  is  Rom. 
xi V .  17.  For  the  kingdom  of  God  is  net  meat  and 
drink,  but  righteoiifnejs  and  peace,  and  joy  in  the 
Holy  Ghojl :  here  the  apoftle  evidently  fhews,  that 
the  kingdom  of  God,  or  go/pel  of  Chriji,  ftands  not  in 
meats  and  drinks^  and  fuch  like  things,  but  in 
righteoujnejs ^  &c.  as  by  the  context  doth  appear, 
where  he  is  fpeaking  of  the^«z7/and  hazard  of  judg- 
ing one  another  about  meats  and  drinks.  So  then, 
if  the  kingdom  of  God  (i^nd  not  in  them,  nor  the  gof- 
pely  nor  work  of  Chriji,  then  the  eating  of  outward 
bread  and  xvine  can  be  no  necelfary  part  of  the  gojpel- 
luorjhip,  nor  any  perpetual  ordinance  of  it.  Ano- 
ther of  the  fame  apoftle  is  yet  more  plain.  Col.  ii. 
16,  the  apoftle  throughout  this  vf\\o\Q  fecond chapter 


Of  the  'Bod  X  and  Blood   c/ Christ.  481 

doth  clearly  plead  for  us,  and  againft:  the  forma// ty 
'dndfi/perfitio?!  of  our  oppofcrs  :  for  in  the  beginninp* 
he  holds  forth  the  gr eat  privileges  which  Chriftians 
have  by  Cinift,  who  are  indeed  come  to  the  life  of 
Chrijlianity  ;  and  therefore  he  defires  them,  ver.  6. 
As  they  have  received  Chriji^  Jo  to  walk  in  him  ;  and 
to  beware,  lejl  they  bej-poiled  through  philcfophy  and 
vain   deceit,    after  the    rudiments  or  elements   of  the 
tvorld ;  becaufe  that  in  Chrijiy  whom  they  havereceived, 
is  all  fulnejs  :  and  that  they  are  circumcijed  with  the 
circumcifion  made  without  hands  (which    he  calls  the 
circiimcifion  of  Chrijl)   and  being  buried  with  him  by 
baptifm,  are  alfo  arifen  with  him  through  the  faith  of 
the  operation  of  God.    Here  alfo  they  did  partake  of 
the  true  bapiijm  of  Chriji  ;  and  being  fuch  as   are 
arifen  with  him,  let  us  fee  whether  he  thinks    it 
needful    they  fliould   make  ufe    of  fuch   meat  and 
drink  as  bread  and  wine^    to  put  them  in  remembrance 
of  Chrijl's  death  ;  or  whether  they  ought  to  be  judg- 
ed, that  they  did  it  not  ;  ver.  16.  Lei 'no  man  there- 
fore judge  you  in  meat  and  drink :    Is  not  Iread  and 
wine  meat  and   drink  ?     But  why  ?     Which  are  a 
fljadow  of  things  to  come  ;  but  the  body  is  cf  Chriji. 
Then  fmce  our  adverfaries  confefs,  that  their  ^^r*?^^ 'Tis  but  a  fign 
and  wine  is  2ifign  or  fhadow  ;  therefore,  according  tlJ^y^onWs. 
to  the  apoftle's  do(5lrine,  we  ought  not  to  he  judged 
in  the  non-obfervation  of  it.     But  is  it   not  fit  for 
thofe  that  are  dead  with  Ckrifl  to  be  fubjecl  to  fuch 
ordinances  \  See  what  he  faith,  ver.  20.  Wherefore,  ^nd  whkhdo 
if  ye  be  dead  with   Chrift /ro;«  the  rudiments  of  the^^Ct^''^'^'^ 
world,  why^   as  though  living  in    the  world,   are  ye 
fubjecl  to  ordinances  f    (Touch    not,    tafte  not,  handle 
not  :  which  all  are  to  perijh   with  the   ufing)  after 
the  commandments  and  doctrines  of  men.     What   can 
be  more  plain  ?  If  this  ferve  not  to  take  away  the 
abfolutc   necellity    of  the  ufe  of  bread  and    wine, 
what  can  it  ferve  to  take  away  ?  Sure  I  am,  the 
rcafon  here   given  is   applicable  to  them,  -which  all 
do  perifJj  with  the  ufing  ;  fmce  bread  and  wine  perifh 


4S2  PROPOSITION    XIIL 

with  the  ufing,  as  much  as  other  tilings.  But  fur- 
ther, if  the  ufe  oi  water,  and  bread  and  wine,  were 
that  wherein  the  very  Jeals  of  the  new  covenant 
ftcod,  and  did  pertain  to  the  zWifii  Jacraments  of 
the  gcfpel  and  evangelical  ordinances  (fo  called) 
then  would  not  the  go/pel  diiFer  from  the  law,  or 
be  preferable  to  it.     Whereas  the   apoftle  fiiews 

The  law  was  tlic   difference,  Heb.  ix.  10.  in  that  fuch  kind  of 

drbiks-'not  fo  obfervations   of  the  yeius  were  as   a  fign  of  the 

the  gojpci.  gcfpel,  for  that  they  Jtood  only  in  meats  and  drinks, 
and  divers  wajhings.  But  if  the  gofpel-worjkip 
and  Jervice  ftand  in  the  fame,  where  is  the  dif- 
ference ? 

Objeft.  If  it  be  faid,   Theje  under  the  gofpel  Zj^'i/c'  a  /[bi- 

tual  fignification  ; 

Anfw.  So  had  thofe   under  the  law  ;  God  was  the   au- 

thor of  thofe,  as  well  as  Chrift  is  pretended  to  be 
the  author  of  thefe.     But  doth  not  this  contending' 
for  the  ufe  of  water,  bread  and  wine,  as  neceffary 

Sdol"!  ^he    P^^^^   ^^  ^^'^  gofpel-worjl-jip,  c'eftroy  the  nature  of; 

gofpei  brings    it,  2i.s  \£  t\it  gofpcl  Were  a  difpenfation  of  y^jj^fit;/,'! 

th=fubiiance.  ^^^^  ^^^  of  X.\\e  fubjtance  ?  Whereas  the  apoftle,! 
in  that  of  the  ColoJJians  above-mentioned,  argues! 
againft  the  ufe  of  thefe  things,  as  needful  to  thofe 
that  are  dead  and  arifen  with  Chrifl",  becaufe  they 
are  but  jhadows.  And  fince,  through  the  whole 
Epijlle  to  the  Hebrews,  he  argues  with  the  Jews,  to 
wean  them  from  their  eld  worjhip,  for  this  reafon, 
becaufe  it  was  typical  Rudjigurative;  is  it  agreeable 
to  right  reafon  to  bring  them  to  another  of  the 
fame  nature  ?  What  ground  from  Jcripture  or  rea- 
fon can  our  adverfaries  bring  us,  to  evince  that 
oi\e  Jhadow  or  figure  fliould  point  to  another  jhado-w 
or  figure,  and  not  to  the  fuhftance  ?  And  yet  they 
make  the  figure  of  circirmcifton  to  point  to  water- 
baptifm,  and  the  pafchal  lamb'  to  bread  and  wine. 
But  was  it  ever  known  that  one  figure  was  the 
anti-type  of  the  other,  efpeci ally  feeing  Prctejlants 
make   not  thefe  their  anti-types  to  have  any  luore 


I 


Of  the  T,o-DY  ^wi  Blood  r/ Christ.  483 

virtue  and  efiicacy  than  the  type  had  ?  For  fince, 

as   tliey  fay,   and   that    truly,    That  ikeir jacrame^Us  lY^txrii^riL- 

conftr  not  grace ^  hut  that  it  is  conferred  according  10^^^^^'^°^'"'^'^'' 

the  faith   of  the  receiver^  it  will  not  be  denied  but 

the  faithful  among  the   'Jews  xxceived  ^Ifo  grace 

in  the  ufe  of  their  f gun? tive  worjfjip.     And  though 

Papifi  boada  that  their  facraments  confer  grace  ex 

opere  cp?r-ato.^  yet  experience    abundantly  proveth 

the  contrary, 

§.  X.  But  fuppo^mg  the  ufe  of  vjater-baptijm  Ovfokrs 
and   breid  and  ^vine  to  have  been  in  the  primitive  to^IJve'C" 
church,   as  was  alfo  that  o^  ahjlaining  from  things  hcr^maas; 
Jlrangled,  and  from   blood,  the   ife  of  legal  purifica-  do  Uiey^dJrTve 
tion,  A^ts  xxi.    23,  24,  1^.  2.\^di  anointing  of  the fick'^^^ 
ivith  oil,  for  the  reafons  and  grounds  before  men- 
tioned ;  yet  it  remains  for  our  adverfaries  to  fliew 
us  how  they   come   by  power  or  authority  to  ad- 
miniller  them.     It  cannot  be  from  the  letter  of  the 
fcripture,  elfe  they  ought  alio  to  do  thofe  other 
things,  which  the  letter  declares  alfo  they  did,  and 
which  in  the  letter  have  as  much  foundation.    Then 
their  power  muft  be  derived  from  the  apoftles,  either 
mediately  or  immediately  ;  but  we  have  (hewn  before, 
in  the  tenth  propofition,  that  they  have  no  mediate 
power ^  becaufe   of  the  interruption   made   by  the 
apojlafy ;  and   for  an   immediate  power  or  command 
by  the   Spirit  of  God  to  adminifter  thefe  things, 
none  of  oui  adverfaries  pretend  to  it.     We  know 
that  in  this,   as  in  other  things,  they  make  a  noife 
of  the  conflant  cotfent  of  the  church,   and  of  Chrijlians 
in  all  ages  ;  but  as  tradition  is  not  a  fufficient  ground  Tradition  no 
i'ov faith,  fo  in  tliis  matter  efpe^lally  it  ought  to  have  fufficient 
but  fmall  weight ;  for  that  in  this  point  of  ceremo-uau"    ^^'^ 
nies  and  fiperftitious  ohfcrvalions  the  apoftafy  began 
very  early,   as  may  appear  in  the  epifle  of  Paul  to 
the  Galati.h::  and  Colofiaus  ;  and  we  have  up  ground 
to  imitate  them  in  thofe  things,  whole  entrance  the 
apoflle  fo  nmch  is^ithflood,  fo  heavily  regretted,    and. 
fo  fliarply  reproved.     But  if  v.i-e  look  to  antiquity  ^  y^-q- 

3  <i 


4^4  PROPOSITION    XIII. 

find,  that  in  fuch  kind  of  obfervances  and  tradi- 
tions they  were  very  uncertain  and  changeable  ;  fo 
that  neither  Protejlants  nor  PapiJIs  do  obierve  this 
The  fupper  ceremony  as  they  did,  both  in  that  they  gave  it  to 
to'^youn'g  boys  J^^''^^ '^^J^-^j  ^nd  to  little  children:  and  for  aught  can 
and  children,  be  leamcd,  the  life  of  this  and  infant  baptifm  are  of 
a  like  age,  though  the  one  be  laid  afide  both  by 
Papi/ls  and  PrcteJlantSy  and  the  other,  to  wit,  l?ap- 
tijm  of  injants,  be  ftuck  to.  And  we  have  fo  much 
the  lefs  reafon  to  lay  weight  upon  antiquity^  for  that 
if  we  confider  their  profeliion  of  religion,  efpecially 
as  to  worfhip,  and  the  ceremonial  part  of  it,  we 
Ihall  not  find  any  church  now,  whether  Pcpijh  or 
Proteftanty  who  differ  not  widely  from  them  in 
Daiixus.  many  things,  as  Dall^us,  in  his  treatife  concerning 
the  Ufe  of  the  Fathers,  well  obferveth  and  demon- 
flratcth.  And  why  they  fliould  obtrude  this  upon 
us  becaufe  of  the  antients pra^ice,  which  they  them- 
felves  follow  not,  or  why  we  may  not  reje(5l  this, 
as  well  as  they  do  other  things  no  lefs  zealoufly 
praftifed  by  the  ancients,  no  fulHcient  reafon  can  be 
filligned. 

Neverthelefs  I  doubt  not  but  many,  whofe  un- 
derftandings  have  been  clouded  with  thefc  cere- 
monieSj  have  nptwithftanding,  by  the  mercy  of  God, 
had  fonie  fecret  fpnfe  of  the  myfery,  which  they 
could  not  clearly  underfland,  becaufe  it  was  fealed 
from  them  by  their  fticking  to  fuch  outward  things  ; 
and  that  through  that  fecret  fcnfe  diving  in  their 
comprehenfions,  they  ran  themfelves  into  thefe  car- 
nal apprehenfions,  as  imagining  the  fubflance  of  the 
bread -wdcS  changed,  or  that  if  thefubjlance  was  not 
changed,  yet  the  body  v.'as  there,  Cr^.  And  indeed 
Calvin's  inge.  J  ^^-^  inclinable  very  favourably  to  jud^e  of  Calvin 

DUOUS  con-  ^  ^  J  •'  -       f,"^    .      " 

in  this  particular,  in  that  he  deals  lo  ingenuoully  to 
confefs  he  neither  comprehends  it,  nor  can  exprefs  it 
in  words  ;  but  yet  by  a  feeling  experience  can  fay ,  'The 
Lord  is  fpiritually  prefent .  Now  as  I  doubt  not  but 
Cahin  Ibmetimes  had  a  fenfe  of  his  ^n^^'^^vr^  without 


0///3^BoDY   a}?d  Blood  0/ Christ.  485 

the  ule  of  this  ceremony,  fo  as  the  underflanding 
given  him  of  God  made  him  juflly  reje^ft  the  falfe 
notions  of  trcinfiibjiantiation  and  conjubftantlation, 
though  he  knew  not  what  to  eflablilh  inflcad  of  Eph.  v.  13. 
thcra,  if  he  had  fully  waited  in  the  light  that  makes 
all  things  mcnifejl,  and  had  not  laboured  in  his  own 
comprehenfion  to  fettle  upon  that  external  cere- 
mony, by  affixing  the/pirituai  pre/ence  as  chiefly  or 
principally,  though  not  only,  as  he  well  knew  by 
experience,  there,  or  efpecially  to  relate  it,  he 
might  have  further  reached  unto  the  knowledge  of 
this  myiisry  than  many  that  went  before  him. 

§.  XI.  LaRly,  If  any  now  at  this   day,   from  a  i„  tendemef. 
true  tendernefs  of  fpirit,   and  with  real  confcience  "f  confcieucc, 
towards  God,   did  pra^life  this  cercmcuy  in  the  fame  at^ourT'nol''^ 
way,   method,     and    manner  as  did    the  primitive  "'"'^«- 
Cbrifiians  recorded  in  fcripture,  I  (hould  not  doubt 
to  affirm  but  they  might  be  indulged  in  it,  and  the 
Lord  might  regard  them,  and  for  afeafon  appear  to 
them  in  the  ufe  of  thefe  things^  as  many  of  us  have 
known  him  to  do  to  us  in  the  time  of  our  ignorance  ; 
providing  always  they  did  not  feek  to  obtrude  them 
upon  others,  nor  judge  fuch  as  found  themfelves^c'- 
H'jcred^rova  them,  or  that  they  do  notpertinaciouily 
adhere  to  them.  For  we  certainly  knov/  that  tlie  day  j,^^  ^3  j^ 
is  daiuned,  in  which  God  hath  arifen,  and  hath  dif-  dawned  where- 
milFcd  all  thofe  ceremonies  and  rites,  and  is  only  to  be  anawor(hi|:l^" 
zcorjbipped  in   Spirit,   and  that  he  appears  to  them  p^'^ '"^p"''- 
who  wait  upon  him  ;  and  that  to  feek  God  in  thefe 
things  is,   with  Mary  at  the  fepulchre,  to  feek  the 
living  among  the  dead :  for  we  know  that  he  is  rifen^ 
and  rev?aled  in  Spirit ^   leading  his  children  out  of 
thefe  rudiments,  that  they  may  walk   with  him  in 
Inz.  light :  to  whom  be  glory  for  ever.     Amer.> 


PROPOSITION     XIV. 

Proposition     XIV. 

Concerning  the  Power  of  the  Civil  Magis- 
trate in  Matters  pcrely  Religious,  and 
pertaining  to  the  Conscience. 

Since  God  hath  afiumed  to  himfelf  the  power  and 
dominion  of  the  conjcience^  who  alone  can  right- 
ly inflruft  and  govern  it,  therefore  it  is  not  lawful 
for  any  whofoever,  by  virtue  of  any  authority  or 
Lukeix.55,56.      principality  they  bear  in  the  government  of  this 
Mat.vii.  13,         world,  to  force  the   conjcimees   of  others  ;   and 
'Ht.'hi.  10.  therefore  all  killing,  banilbing,  fining,  imprifon- 

ing,  and  other  fuch  things  which  are  inliid:ed 
upon  men  for  the  alone  exercife  of  their  con^ 
fcience^  or  difference  in  worjhip  or  opinion^  pro- 
ceedeth  from  the  Ipirit  of  Cain  the  murderer, 
and  is  contrary  to  the  truth  ;  providing  always y 
that  no  man,  under  the  pretence  of  conjcience^  pre- 
judice his  neighbour  in  his  life  or  eftate,  or  do  any 
thing  deftrudtive  to,  or  inconfiflent  with  human 
jociety  ;  in  which  cafe  the  law  is  for  the  tranf- 
greffor,  and  jujiice  is  to  be  adminiflered  upon 
all,  without  refpe^l  of  perfons. 

§.I.T  IBERTY  of  conjcience  from  the  power 
I  J  of  the  civil  magiftrate  hath  been  of  late 
years  fo  largely  and  learnedly  handled,  that  I  fhall 
need  to  be  but  brief  in  it ;  yet  it  is  to  be  la- 
mented that  few  have  walked  anfwerably  to  this 
principle,  each  pleading  it  for  themfelves,  but 
fcarce  allowing  it  to  others,  as  hereafter  I  fhall 
have  occafion  more  at  length  to  obferve. 

It  will  be  fit  in  the  firlt  place,  for  clearing  of 
miflakes,  to  fay  Ibmething  of  ihcjiate  of  the  con- 
trovcrjy^  that  what  follows  may  be  the  more  clearly 
underilood. 

By  conjcience  then,  as  in  the  explanation  of  the 
fifth  2,iiA  fixih  -propofitions  I  have  obferved,  is  to  be 


Of^he'^ov/ETSi  of  the  CtviLMAGtsTHATZ,  487 

imderflood  //v//  perj'idfion  of  the  mwd  inhich   arijcs  what  con. 
fro7n   the   I'iiderfanding's  being  fojfejjed  with  the  be-  *^"-""  '** 
lief  of  the  truth  or  fnlftty  of  any  thing  ;  which  though 
it  may  be  falie   or  evil  upon  the  matter,  yet  if  a 
man  fhould  go  againil  his  perfLiafior;  or  confcience, 
he  would  commit  a  iin  ;   becauie  what  a  man  doth 
contrary  to  his  faith,  though  his  faith  be   wrong, 
is  no  ways  acceptable  to  God.     Hence  the   apoflle 
faith,  Whatfoever  /r  not  of  jaith  is  fin  ;  and  he  /^t?/ Rom.  xiv.  23. 
doubteth  is  damned  if  he  eat ;  tho'  the  thing  might 
have  been  lawful  to  another ;  and  that  this  doubt- 
ing to  cat  fonie  kind  oi  meats  (fmceall  the  creatures 
of  God  are  good,   and  for  the   ufe   of  man,  if  re- 
ceived with  thankf giving)  might  be  a  fuperflition,  or 
at  lead  a  weaknefs,  which  were  better  removed. 
Hence  Arnef.  de  Caf.   Conf   faith,    The  confcience,  al- 
though erring,  doth  evermore  bind,  fo   as  that  he  fin^ 
neth  who  doth  contrary  to  his  cofTfcience,  -  hecaufe  he  ,  . 
doth  contrary  to  the  will  of  God,  although  not  mate- {x\^^<ki\\i. 
rially  and  truly,  yet  formally  and  interpret  at  ively . 

So  the  queflion  is  Firfl,  Whether  the  civil  ma- 
giflrate  hath  ■poiver  to  force  men  in  things  religious  to 
do  contrary  to  their  confcience  ;  and  if  they  will  not ,  to 
punifh  them  in  their  goods,  liberties,  and  lives  f  This 
we  hold  in  the  negative.  But  Secondly,  As  we 
would  have  the  magiftrate  to  avoid  this  extreme 
of  incroaching  upon  mens'  conlciences,  fo  on  the 
other  hand  we  are  far  from  joining  with  or 
ftrengthening  fuch  libertines  as  would  ftretch  the 
liberty  of  their  conlcienccs  to  the  prejudice  of 
their  neighbours,  or  to  the  ruin  of  human  foci  ety . 
We  underfland  therefore  by  matters  of  confcience 
fuch  as  immediately  relate  betwixt  Cod  and  man, 
or  men  and  men,  that  are  under  the  fame  Der- 
Juafion,  as  to  meet  together  and  worfhip  God 
in  that  way  which  they  judge  is  mod  acceptable 
unto  him,  and  not  to  incroach  upon,  or  feek  to 
force  their  neighbours,  otherwife  than  by  reafon, 
or  fuch  other  means    as  Chrift   and  his   apollles 


488  PROPOSITION     XIV. 

uCed,  viz.  Preaching  and  inftrufting  fuch  as  will 
hear  and  receive  it  ;  but  not  at  all  for  men,  under 
the  notion  of  confcience,  to  do  any  thing  contrary 
to  the  moral  and  perpetual  llatutes  generally 
acknowledged  by  all  Ch?-i/lians  ;  in  which  cafe  the 
magijlrate  may  very  lawfully  ufe  his  authority  ; 
as  on  thofe,  who,  under  a  pretence  of  conj deuce y 
make  it  a  principle  to  kill  and  deflroy  all  the 
wic.kcd,  id  eji,  all  that  differ  from  them,  that 
they,  to  wit,  the/aints,  may  rule,  and  who  there- 
fore feek  to  make  all  things  common,  and  would 
force  their  neighbours  to  (hare  their  eftates  with 
them,  and  many  fuch  wild  notions,  as  is  reported 
of  the  Anabaft^.Jls  of  Munjler\  which  evidently  ap- 
pears to  proceed  from  pride  and  covetoufnefs,  and 
not  from  purity  or  confcience  ;  and  therefore  I 
have  fufficiently  guarded  againft  that  in  the  latter 
part  of  the  propojition.  But  the  liberty  we  lay 
claim  to  is  fuch  as  the  primitive  church  juftly  fought 
under  the  heathen  emperors,  to  wit,  for  men  of 
fobrietv,  honeftyj  and  a  peaceable  converfation, 
to  enjoy  the  liberty  and  exercife  of  their  corjci- 
encs  towards  God  and  among  themfelves,  and  to 
admit  among  tliem  fuch  as  by  their  pcrfuation  and 
influence  come  to  be  convinced  of  the  fame  truth 
with  them,  without  being  therefore  molefted  by 
the  civil  magiftrate.  'Thirdly,  Though  w^e  would 
not  have  men  hurt  in  their  temporals,  nor  robbed 
of  their  privileges  as  men  and  members  of  the 
commonwealth ,  becaufe  of  their  inward  perfuation  ; 
yet  we  are  far  from  judging  that  in  the  church 
of  God  there  fliould  not  be  cenfures  exercifed 
againfi;  fuch  as  fall  into  error,  as  well  as  fuch  as 
commit  open  evils  ;  and  therefore  we  believe  it 
may  be  very  lawful  for  a  Chriftian  churcJj,  if  fhc 
find  any  of  her  members  fail  into  an}^  error,  after 
due  admonitions  and  inllruclions  according  to 
go/pel  order y  if  fhe  find  them  pertinacious,  to  cut 
jhem,  off  from  her  fellovvihip   by  the  Jivord  of  the 


Oj  the  Po  w  E  R  of  the  Ci  v  r  l  Ma  gistrai*e.  489 

\ Spirit,  and  deprive  them  of  thofe  privileges  which 
they  had  as  fellow-members  ;  but  not  to  cut  them 
off  from  the  world  by  the  temporal fiu or d,  or  rob 
them  of  their  common  privileges  as  men,  feeing 
they  enjoy  not  thefe  as  Chriilians,  or  under  fuch  a 
fellowihip,  but  as  men,  and  members  of  the  crea- 
tion. Hence  Chryfofiom  faith  v/eil,  (de  Anaih.)  l-Ve 
muft  condemn  and  reprove  the  evil  do£irines  that  pro- 
ceed from  Hereticks  ;  but  fpa.re  the  rAcn^  and  pray 
for  their  fcilvation. 

§  .  II.  But  that  no  man,  by  virtue  of  any  power 
or  principality  tie  hath  in  the  ji;overnment  of  this 
world,  hath  power  over  the  conjciences  of  rnen^  is 
apparent,  becaufe  the  coujaer.ce  of  man  is  the  Jeat  Cor^k'nnctthc 
and  throne  cf  God  in  him,  of  which  God  is  the  alone  ''''°"'  °^  ^°^- 
proper  and  infallible  judge^  who  by  his  power  and 
Spirit  can  alone  rectify  the  miftakes  of  conjciencey 
and  theref  jre  hath  referved  to  himfelf  the  power  of 
punifning  tne  errors  thereof  as  he  feeth  meet.  Now 
for  the  magiftr  le  to  alTume  this,  is  to  take  upon  him 
to  meddle  with  things  not  within  the  compafs  of  his 
jurifdi'ilion  ;  for  if  this  were  within  the  compafs  of 
his  jurifdi^tion,  he  lliould  be  the  proper  judge  in 
thefe  things  ;  and  alio  it  were  needful  to  him,  as  an 
effential  qualification  of  his  being  a  magiflrate,  to 
be  capable  to  judge  in  them.  But  that  the  magif- 
trate,  as  a  magiflratey  is  neither  proper  judge  in 
thefe  cafes,  nor  yet  that  the  capacity  fo  to  be  is 
requifite  in  him  as  a  magiftr  ate,  our  adverfaries 
cannot  deny  ;  or  elfe  they  muft  fay,  That  all  the 
heathen  magifirntes  were  either  no  lawful  magif- 
trates,  as  wanting  fomething  effential  to  magiflra- 
cy,  and  this  were  contrary  to  the  exprefs  doftrine  of 
the  apoftle,  Rom.  xiii.  or  elfe  (which  is  more  ab- 
furd)  that  thofe  heathen  magiflrates  were  proper 
judges  in  matters  or  conjcience  among  Chriftians.  As 
for  that  evafion  that  the  magifivatc  onght  to  punifh 
according  to  the  church  cenfure  and  determina- 
tion,, wliich    is  indeed    no  lefs  than  to  make  the 


j^9o  PROPOSITION     XIV, 

magi/irate  the  church's  hangman,  we  fhall  have 
occafion  to  fpeak  of  it  hereafter.  But  if  the  chieit 
members  of  the  church,  tho'  ordained  to  inform, 
inftruft,  and  reprove,  are  not  to  have  dominion 
over  the  faith  nor  conjciences  of  the  faithful,  as  the 
apoftle  expreffly  affirms,  2  Cor.  i.  24.  then  far  lefs 
ought  they  to  ufurp  tins  dominion,  or  ftir  up  the 
magiftrate  to  perfecute  and  murder  thofe  who  can^ 
r^ot  yield  to  them  therein. 

Secondly,  This  pretended  power  of  the  magij^. 
trate  is  both  contrary  unto,  and  inconfiftent  vyith 
the  nature  of  the  gofpel^  which  is  a  thing  altogc-. 
ther  extrinfick  to  the  rule  and  government  of 
political Jiates,  as  Chrift  expreffly  fignifipd,  faying. 
His  kingdom  was  jwt  of  this  world?  and  if  the  pro- 
pagating of  the  gofpel  hqd  had  ^ny  neceffary  rela- 
tion thereunto,  then  Chrift  had  not  faid  fo.  But 
he  abundantly  hath  fhewn  by  his  example,  whom 
we  are  chiefly  to  imitate  in  matters  pf  that  na- 
ture, that  it  is  by  perfiiafton  and  the  power  of  God, 
not  by  whips,  imprifonm&nts,  Ipanifbments,  and  muT': 
derings,  that  the  golpel  is  to  be  propagated  ;  and 
that  thofe  that  are  the  propagators  of  it  are  often 
to  fufFer  by  the  wicked,  but  never  to  caufe  the 
wicked  to  fuiFer.  When  he  fends  forth  his  dif- 
ciples,  he  tells  them,  he  fends  them  forth  as  lambs 

Mat.  ic.  i6.  among  wolves,  to  be  willing  to  be  devoured,  not  to. 
devour ;  he  tells  them  of  their  being  whipped,  im^ 
prifoned,  and  killed  iov  their  confcience  \  but  never 
that  they  fliall  either  whip,  imprijoji  or  kill:  and 
indeed  if  Chriflians  muft  he  as  lambs,  it  is  not  the 
r.ature  of  lar.ibs  to  deftroy  or  devour  any,  It 
ferves  nothing  to  allege,  that  in  Chrift's  and  hi55 
apoftles  times  the  magijtrates  were  heathens,  and 
therefore  Chrid  and  his  apoftles,  nor  yet  any  of 
the  believers,  being  no  magifljates,  could  no,t  ex- 
ercife  the  power ;  becaufe  it  cannot  be  denied  but 
Chrift,  being  the   ^on  of  God,  had  a  true  right  to 

Mat.xxviii,  i8,  all  kingdoms^  and  was  righteous  heir  pf   the  earth.. 


Of  the  Power  of  the  Civil  Magistrate.  491 

Nexty  as  to  his  potaeVf  it  cannot  be  denied  but  he 
could,  if  he  had  leen  meet,  have  called  for  legions 
of  angels  to  defend  him,  and  have  forced  the  princes 
a.nd  potentates  of  the  earth  to  be  fubjeft  unto  him, 
Mat.  xxvi.  53.  So  that  it  was  only  becaufe  it  was 
contrary  to  the  nature  of  Chrif^  gofpel  and  mi- 
niflry  to  ufe  any  force  or  violence  in  the  gathering 
of  fouls  to  him.  This  he  abundantly  exprelTed 
in  his  reproof  to  the  two  fons  of  Zebedee,  who 
would  have  been  calling  for  fire  from  heaven  to 
burn  thofe  that  refufed  to  receive  Chrifl:  :  it  is  not 
to  be  doubted  but  this  v/as  as  great  a  crime  as  now 
to  be  in  an  error  concerning  the  faith  and  doc- 
trine of  Chrift.  That  there  was  not  power  want- 
ing to  have  punifhed  thole  refulers  of  Chriji  can- 
not be  doubted  ;  for  they  that  could  do  other  mi- 
racles, might  have  done  this  alfo.  And  moreover, 
they  wanted  not  the  precedent  of  a  holy  man  un- 
der the  law,  as  did  Ellas  ;  yet  we  fee  wiiat  Chrljl 
faith  to  them,  Te  knoiv  7iot  what  ffirit  ye  are  ofy 
Luke  ix,  55".  For  the  Son  of  Man  is  not  come  to  def- 
troy  mens  lives,  but  to  fave  them.  Here  ChrifL  fhews 
that  fuch  kind  of  2J'.7/was  no  ways  approved  of  by 
him  ;  and  fuch  as  think  to  make  way  for  Chrift  or 
his  gofpel  by  this  means,  do  not  underfland  what 
fpirit  they  are  of.  But  if  it  was  not  lawlul  to  call 
for  fire  from  heaven  to  deftroy  fuch  as  refufed  to 
receive  Chrift,  it  is  far  lefs  lawful  to  kindle  fire 
upon  earth  to  deflroy  thofe  that  believe  in  Chrift, 
becaufe  they  will  not  believe,  nor  can  believe,  as 
the  magiftrates  do,  for  confciencc  fake.  And  if  it 
was  not  lawful  for  the  apoftles,  wlio  had  fo  large 
a  meafure  of  the  Spirit,  and  v/ere  fo  little  liable  to 
miftake,  to  force  others  to  tlieir  judgment,  it  can 
be  far  lefs  lawful  now  for  men,  wlio  as  experience 
declareth,  and  many  of  themlclves  confefs,  are  fal- 
lible, and  often  miflaken,  to  kill  and  deftroy  all 
fuch  as  cannot,  becaufe  otherwii'e  perfuaced  in 
their  minds,  judge  and  believe  in  matters  of  conr 

::  R 


492  PROPOSITION     XIV; 

fcicncejuft  as  they  do.  And  if  it  was  not  accord- 
ing to  the  wifdom  of  Chrijt^  who  was  and  is 
King  of  kings,  by  outward  force  to  conlirain  others 
to  believe  him  or  receive  him,  as  being  a  thing 
inconfiftent  with  the  nature  of  his  minijiry  and  J-pi- 
ritual  government ,  do  not  they  grofly  offend  him, 
who  will  needs  bewiferthan  he,  and  think  to  force 
men  againft  their  perfuafion  to  conform  to  their 
dodirine  and  worfhip  ?  The  word  of  the  Lord 
faid,  Not  by  potver  and  by  might,  hut  by  the  Spirit 
of  the  Lord,  Zech.  iv.  6.  But  thefe  fay,  Not  by  the 
Spirit  of  the  Lord,  but  by  might  and  carnal  power* 
Eph.  VI.  12.  'YhiQ  apoflle  faith  plainly,  We  wrejile  not  againft  fiefh 
3  Cor.  X.  4.  and  blood  ;  and  the  -weapons  of  our  warfare  are  not 
carnal^  hut  mighty  thro'  God  Sec.  but  thefe  men  will 
reeds  wreflle  withflefti  and  blood,  when  they  cannot 
prevail  with  the  Spirit  and  the  underftanding ;  and 
not  having  fpiritual  weapons,  go  about  with  car- 
nal M'Capons  to  eftablifh  Chrifi's  kingdom,  which 
they  can  never  do  ;  and  therefore  when  the  matter 
is  well  fifted,  it  is  found  to  be  more  out  of  love 
to  felf,  and  from  a  principle  of  pride  in  man  to 
have  all  others  to  bow  to  him,  than  from  the  love 
of  God.  Chrift  indeed  takes  another  method  ;  for 
pfai.  ex.  3.  it  is  faid  in  the  fcriptures  :  Thy  people  fh all  he  ivil- 
ling  in  the  day  of  thy  power  ;  but  thefe  men  labour 
againft  mens  wills  and  confciences,  not  by  Chrift^s 
power,  but  by  the  outward  fxvord,  to  make  men 
the  people  of  Chrift,  v/hich  they  never  can  do,  as 
fliall  liereafter  be  fhewn. 

But  Thirdly,  Chrift  fully  and  plainly  declareth 
to  us  his  fenfe  in  this  matter  in  the  parable  of  the 
tares,  Mat.  xiii.  25.  of  which  we  have  himfelf  the 
interpreter,  ver.  38,  39,  40,  41.  where  he  ex- 
pounds them  to  be  the  children  of  the  wicked  one, 
and  yet  he  will  not  have  the  fervants  to  m.eddle 
with  them,  left  they  pull  up  the  luheat  there- 
with. Now  it  cannot  be  denied  but  hereticks  are  here 
included ;  and  although  thefe  fervants  faw  the  tares ^ 


Of  the  Power  of  the  Civil  Magistrate.  493 

and  had  a  certain  difcerning  of  them  ;  yet  Chrilt 
would  not  they  fliould  meddle,  left  they  fhould 
hurt  the  wheat :  thereby  intimating,  that  that  ca- 
pacity in  man  to  he  inijiakeny  ought  to  be  a  bridle 
upon  him,  to  make  him  wary  in  fuch  matters  ;  and 
therefore,  to  prevent  this  hurt,  he  gives  a  pofitivc 
prohibition.  But  he  f aid,  Nay,  ver.  29.  So  that 
they  who  will  notwithftanding  be  pulling  up  that 
which  they  judge  is  tares,  do  openly  declare,  that 
they  make  no  fcruple  to  hrczkthG  commands  of  Chrifi^ 
Miferable  is  that  evafion  which  fome  of  our  ad- 
verfaries  ufe  here,  in  alleging  theie  tares  are 
meant  of  hypocrites,  and  not  of  hereticks !  But 
how  to  evince  that,  feeing  hereticks,  as  well  as  hy- 
pocrites, are  children  of  the  zuicked  one,  they  have 
not  any  thing  but  their  own  bare  affirmation,  which 
is  therefore  juftly  rejefted. 

If  they  fay,  Becaufe  hypocrites  cannot  he  difcerned.  Object. 
hut  fo  may  hereticks  ; 

This  is  both  falfe,  and  a  begging  of  the  quef- Anfw. 
tiou.  For  thofe  that  have  a.Jpirituai  difcerning,  can 
difcern  both  hypocrites  and  hereticks  ;  and  thofe 
that  want  it,  cannot  certainly  difcern  either.  See- 
ing the  queftiou  will  arife,  IVhether  that  is  a  herefy 
which  the  jnagijlrate  faith  is  fo  ?  and  feeing  it  is 
both  polfible,  and  confeffed  by  all  to  have  often 
fallen  out,  that  fome  magift rates  have  judged  that 
herefy  which  was  not,  punifhing  men  accordingly 
for  truth,  inftead  oi  error  ;  there  can  be  no  argu- 
ment drawn  from  the  obvioufnefs  or  evidence  of 
herefy,  unlefs  we  fhould  conclude  herefy  could 
never  be  mif taken  for  truth,  nor  truth  for  herefy  ; 
whereof  experience  Ihews  daily  the  contrary,  even 
among  Chriftians.  But  neither  is  this  fliift  appli- 
cable to  this  place  ;  for  the  fervants  did  difcern  the 
tares,  and  yet  were  liable  to  hurt  the  wheats  if  they 
had  offered  to  pull  them  up. 

§  .  III.  But  they  objecSt  againft  this  lihcriy  of  con-  Obie»ri. 
fcience,  Dcut.xiii.  5.  "uo  here  falfe  prophets  are  appointed 


4^4 


PROPOSITION     XIV. 

to  he  put  to  death  ;  and  accordingly  they  give  example 
thereof. 

The  cafe  no  way  holds  parallel ;  thofe  particular 
commands  to  the  fews-,  and  praftices  following  up- 
on them,  are  not  a  rule  for  Chriftians  ;  elfe  we  might 
by  the  fame  rule  fay,  It  were  lawful  for  us  to  bor- 
row of  our  neighbours  their  goods,  and  fo  carry 
them  away,  becaufe  the  'Jews  did  fo  by  God^s  com-" 
mand  ;  or  that  it  is  lawful  for  Chrijiians  to  invade 
their  neighbours  kingdoms,  and  cut  them  all  off 
without  mercy,  becaufe  the  Jews  did  fo  to  the  Ca~ 
naanites,  by  the  command  of  God. 

If  they  urge,  That  theje  commands  ought  to  Jland^ 
except  they  be  repealed  in  the  go/pel ; 

I  fay,  The  precepts  and  pra^lices  of  Chrift  and 
his  apoftles  mentioned  are  a  fufficient  repeal  ;  foi' 
ifwefhould  plead,  that  every  command  given  to 
the  yeivs  is  binding  upon  us,  except  there  be  a 
particular  repeal  ;  then  would  it  follow,  that  be- 
caufe it  was  lawful  for  the  yews,  if  any  man  killed 
one,  for  the  neareft  kindred  prefently  to  kill  the 
murderer,  without  any  order  of  law,  it  were  law- 
ful for  us  to  do  folikewife.  And  doth  not  this  com- 
mand of  Dent.  xiii.  9.  openly  order  him  who  is  en- 
ticed by  another  to  forfake  the  Lord,  tho'  it  were 
his  brother,  his  Jon^  his  daughter,  or  his  wife,  pre- 
fently to  kill  him  or  her  ?  Thou  fo  alt  Jii  rely  kill  him, 
thy  hand  fo  all  be  firfi  upon  him,  to  put  him  to  death. 
If  this  command  were  to  be  followed,  there  needed 
neither  inquifttion  nor  magiftrate  to  do  the  bufmefs  ; 
and  yet  there  is  no  reafon  why  they  fhould  fhuffie 
by  this  part,  and  not  the  other  5  yea,  to  argue  this 
way  from  the  practice  among  the  Jews,  were  to 
overturn  the  very  gofpel,  and  to  fet  up  again  the 
carnal  ordinances  among  the  Jews,  to  pull  down 
the  fpiritual  ones  of  the  gofpel.  Indeed  we  can  far 
better  argue  from  the  analogy  betwixt  the  figura- 
tive  and  carnal  ftate  of  the  Jews,  and  the  real  and 
Jpiriiual  one    under   the  gofpel  j    that  as   JVIofes 


Oj  the  Po  w  E  R  of  the  Civ  i-L  Ma  gistrate.  495 

delivered  the  Jews  out  of  outward  Egypt,  by  an  out- 
ward force,  and  eftablljhed  them  in  an  outward  king- 
dom, by  deflroying  their  outward  enemies  for  them  ; 
Jo  Chrifi,  not  by  overcoming  outwardly,  and  killing 
others,  but  by  Ji'ffering  and  being  killed^  doth  deliver 
his  chofen  ones,  the  inward  Jews,  out  of  myjlical 
Egypt,  deflroying  their  Jfiritual  enemies  before  them, 
and  eflabli filing  among  them  his  jpi ritual  kingdom, 
which  is  not  of  this  world.  And  as  fi.ch  as  departed 
from  the  fellozufjip  of  outward  Ilrael  were  to  be  cut  off 
by  the  outward  /word,  Jo  thofe  that  depart  from  the 
inward  Ifrael  are  to  be  cut  off  by  the  /word  of  the 
Spirit :  For  it  anfwers  very  well.  That  as  the  Jews 
were  to  cut  off  their  enemies  outwardly ,  in  order  to  efia- 
blifj  their  kingdom  and  outward  worjhip,  fo  they  were 
to  uphold  it  the  fame  way :  but  as  the  kingdom  and  goJ~ 
pel  of  Chrijl  was  not  to  be  e/lablifjed  or  propagated  by 
cutting  off  or  deflroying  /i?^  Gentiles,  but  by  perfuad" 
ing  them^  fo  neither  is  it  to  be  upheld  otherzvije. 

But  Secondly,  they  urge  Rom^  xiii.  where  the  ma-  Obie^ft. 
gifirate  is  laid   not  to  bear  the  fword  in  vain,   becaufe 
he  is  the  miniver  of  God,   to  execute  wrath   upon  Juch 
as  do  evil.     But  herejy,   fay  they,   is  evil.     Ergo. 

But  fo  is  hypocrify  alio:  yet  they  confefs  he  ^.^f^y, 
ought  not  to  punifh  that.  Therefore  this  mud  be 
underllood  of  moral  evils,  relative  to  affairs  be- 
twixt man  and  man,  not  of  matters  oi  judgment 
or  worjhip  ;  or  elfe  what  great  abfurdities  would 
follow,  conlidering  that  Paul  wrote  here  to  the 
church  of  Rome,  which  was  under  the  government 
of  Nero,  an  impious  heathen y  and petfecutcr  of  the 
church  f  Now  if  a  power  to  punifli  in  point  of 
herejy  be  here  included,  it  will  necelTarily  fol- 
low, that  Nero  had  this  power  ;  yea,  and  that  he 
had  it  of  God  ;  for  becaufe  the  potver  was  of  God, 
therefore  the  apoftle  urges  their  obedience.  But 
can  there  be  any  thing  more  abfurd,  than  to  fay  that 
Nero  had  power  to  judge  in  fuch  cafes  I  Surely 
if    Chrijlian  magif  rates  be  not  to  punifh  for  hypo- 


496  PROPOSITION    XIV.  i 

cr'ijy,  becaufe  they  cannot  outwardly  difcern  it ; 
far  lefs  could  ISero  punilli  any  body  for  hcrejy^ 
which  he  was  uncapable  to  difcern.  And  \i Nero 
had  not  power  to  judge  or  punifli  in  point  of 
herejyy  then  nothing  can  be  urged  from  this  place  ; 
fince  all  that  is  faid  here,  is  fpoken  as  applicable  to 
Nero,  with  a  particular  relation  to  whom  it  was 
written.  And  if  Nero  had  fuch  a  power,  furely 
he  was  to  exercife  it  according  to  his  judgment 
and  confcience,  and  in  doing  thereof  he  was  not 
to  be  blamed  ;  which  is  enough  to  juftify  him  in 
his  perfecuting  of  the  apofllcs,  and  murdering  the 
Chriiftians. 

Objea.  Thirdly,  They  objed  that  faying  of  the  apoflle 

to  the  Galatians,  v.  12.  I  would  they  were  eve?i  cut 
off  which  trouble  you. 

Anfw.  But  how  this  imports  any  more  than  a  cutting  off 

from  the  church,  is  not,  nor  can  be  Ihewn.  Beza 
upon  the  place  faith,  TFe  cannot  underfiand  that  other- 
wife  than  of  excommunication,  fuch  as  was  that  of  the 
inceftuous  Corinthian.  And  indeed  it  is  madnejs  to  fup~ 
fofe  it  otherwife  ;  for  Paul  %oould  not  have  thefe  cut 
off  otherwife  than  he  did  Hymenaeus  and  Philetus, 
who  were  blafphemers  ;  luhich  zvas  by  giving  them 
ever  to  Satan,  not  by  cutting  off  their  heads. 

The  fame  way  may  be  anfwered  that  other  ar- 
gument, drawn  from  Rev.  ii.  20.  where  the  church 
of  Thyatira  is  reproved  for  fuffering  the  luoman  Jc- 
zabel :  which  can  be  no  other  ways  underftood, 
than  that  they  did  not  excommunicate  her,  or  cut 
her  off  by  a  church  cenfure.  For  as  to  corporal 
pimi{hment,  it  is  known  that  at  that  time  the  Chri- 
Jiians  had  not  power  to  puni(h  hereticks  fo,  if  they 
had  had  a  mind  to  it. 

Objc«n:.  Fourthly,    They  allege,    that  hcrefies  are  num- 

bered among  the  works  of  the  flefo,  Gal.  v.  20. 
Ergo,   &c. 

Anfw.  That  magijirates  have   power  to  punilh  all  the 

works  of  the  fiefh  is  denied,  and  not  yet  proved. 


Of  the  Power  of  the  Civil  Magistrate.  497 

Every  evil  is  a  work  of  the  flefh,  but  every  evil 
conies  not  under  the  magiftrate's  cognizance.  Is 
not  hypocrify  a  work  of  the  flefii,  which  our  adver- 
faries  confefs  the  magiftrates  ought  not  to  punifh  ? 
Yea,  are  not  hatred  and  envy  there  mentioned  as 
works  of  the  flejh  f  And  yet  the  magiftrate  cannot 
puni(h  them,  as  they  are  in  themfelves,  until  they 
exert  themfelves  in  other  a6ts  which  come  under 
his  power.  But  fo  long  as  herefy  doth  not  exert 
itfelf  in  any  a6l  deflruiStive  to  human  fociety,  or  fuch 
like  things,  but  is  kept  within  the  fphere  of  thofe 
duties  of  do£lrine  or  ivorfjip  which  ftand  betvvixt  a 
man  and  God,  they  no  v/ays  come  under  the  ma- 
giftrate's power. 

§ .  IV.  But  Secondly  ;  This  forcing  of  mens'  con- 
fciences  is  contrary  to  found  renfony  and  the  very 
law  of  nature.  For  man's  underftanding  cannot 
be  forced  by  all  the  bodily  fufferings  another  man 
can  inflicfl  upon  him,  cfpecially  in  matters  fpiritual 
and  fupernatural  ;  'T/V  argument,  and  evident  de- 
7nonf  ration  of  reafon,  together  with  the  po-wer  cf  God 
reaching  the  hearty  that  can  change  a  man's  mind 
from  one  opinion  to  another,  and  not  knocks  and  blows , 
and  fuch  like  things,  which  may  well  dejlroy  the  body  ^ 
but  never  can  inform  the  foul,  which  is  a  free  agent  ^ 
and  muji  either  accept  or  reject  matters  of  opinion  us 
they  are  home  in  upon  it  by  fomc thing  proportioned  to  its 
own  nature.  To  feek  to  force  minds  in  any  other 
manner,  is  to  deal  with  men  as  if  they  were  brutes, 
void  of  underftanding  ;  and  at  laft  is  but  to  lofe 
one's  labour,  and  as  the  proverb  is,  'To  feek  to  wafh 
the  black-moor  white.  By  that  courfe  indeed  men 
may  be  made  hypocrites ,  but  can  never  be  made 
Cbrijlians  ;  and  furcly  the  products  of  fuch  compul- 
Jion  (even  where  the  end  is  obtained,  to  wit,  an 
outward  affent  or  conformity,  whether  in  docirine 
or  wcrfnp)  can  be  no  ways  acceptable  to  God» 
who  deHreth  not  any  facrifice,  except  that  whicii 
Cometh  thioughly  from   the  heart,   and  will  have 


49,8  PROPOSITION    XIV. 

no  conftrained  ones  :  fo  that  men,  by  conftraining 
force,  are  fo  far  from  being  members  of  the  churchy 
that  they  are  made  ten  times  more  the  fervants  of 
Satan  than  before  ;  in  that  to  their  error  is  added 
hypocrijy^  the  worft  of  evils  in  matters  of  religion, 
and  that  which  above  all  things  the  Lord's  foul 
mofi:  abhors. 

Object.  But  if  it  be  faid,   l^heir  errof  noi'withftanding  is 

thereby  JuppreJJed ,   and  the  Jcandal  removed  ; 

Anfw.  I  anfwer  ;  Befides  that  this  is  a  method  no  ways 

allowed  by  Chrift,  as  is  above  proved,  furely  the 
church  can  be  no  ways  bettered  by  the  acceflion 
of  hypocrites,  but  greatly  corrupted  and  endanger-^ 
ed  ;  for  open  horefics  men  may  be  aware  of,  and 
fhun  fuch  as  profefs  them,  when  they  are  feparated 
from  the  church  by  her  cenfures  :  but  fecret  hypo^ 
crites  may  putrify  the  body,  and  leaven  it,  ere  men 
be  aware.  And  if  the  dilTenters  prove  refolute, 
and  fufter  boldly  for  the  opinions  they  efteem 
right,  experience  iheweth  that  fuch  fufferings  of» 
ten  tend  to  the  commendation  of  the  fufferers,  but 
never  of  the  pcrfecutors.  For  fuch  fuffering  ordi- 
narily breeds  compaffion,  and  begets  a  curiofity  in| 
others  to  enquire  the  more  diligently  into  the  things! 
for  which  they  fee  -mQufuffer  fuch  great  lojfds  i^a 
boldly;  and  is  alfo  able  to  beget  an  opinion,  that 
it  is  for  fome  good  they  do  fo  fuffer  :  it  being  no 
ways  probable  that  men  will  venture  all  m.erely  to 
acquire  fame  ;  which  may  as  well  be  urged  to  de- 
tra*^:  from  the  reputation  of  all  the  martyrs,  unlefs 
fome  better  arguments  be  brought  againft  it  than 
a  halter  or  2.  faggot.  But  fuppofmg  this  principle,! 
That  the  magijlrate  hath  pozver  to  force  the  confciencef\ 
of  his  Juhjetis,  and  to  punifj  them  if  they  will  not  com-, 
ply,  very  great  inconvenienciesand  abfurdities  will 
follow,  and  even  fuch  as  are  inconfiftent  with  thei 
nature  of  the  Chrtfiian  religion. 

For  firft.   It  will  naturally  follow  that    the  ma-| 
giitiate ought  to  doit,  andfmncth  by  omiffionof  his 


Of  the  Po w E K.  of  ihi  Civi L  Ma gistrate.  499 

duty,  if  he  do  it  not.  Will  it  not  then  hence  be 
inferred  that  Chrift  was  defedlive  to  his  church, 
who  having  power  to  force  men,  and  to  call 
^oi' legions  of  ang:ls  fo  to  do,  did  notwithftanding 
not  exert  that  power,  but  left  his  church  to  the 
mercy  of  the  wicked,  without  fo  necelFary  a  bul- 
wark ? 

Secondly,  Seeing  q.m^t'j  magiftrate  is  to  exercife 
his  power  according  to  the  bed  underftanding 
he  hath,  being  obliged  fo  to  do,  for  the  promot- 
ing of  what  he  in  confcience  is  perfuaded  to  be 
truth,  will  not  this  juftify  all  the  heathen  Emperors 
in  their  perfecutions  againft  Chrijlians  ?  Will 
not  this  juftify  the  Spanijh  inquifitiony  which  yet  is 
odious  not  only  to  ProteJiantSy  but  to  many  mode- 
rate Piipijis  ?  How  can  Protejlants  in  reafon  con- 
demn the  Papifts  for  perfccuting  them,  feeing  they 
do  but  exercife  a  latvful  power  according  to  their 
confcience  and  bell  underftanding,  and  do  no  more 
to  them  than  the  fufferers  profefs  they  would  do  to 
them,  if  they  were  in  the  like  capacity  ?  Which 
takes  away  all  ground  of  commiferation  from  the 
fufferers  :  whereas  that  was  the  ground  which  of 
old  gained  reputation  to  the  Chriftians,  that  they 
being  innocent,  yi/^cTd'^,  who  neither  had,  nor  by 
principle  could,  hurt  any.  But  there  is  little  rea- 
ibn  to  pity  one  that  is  but  dealt  by  according  as 
he  would  deal  with  others.  For  to  fay.  They  have 
7to  renfon  to  perfecute  i/s,  b.'cafe  they  are  in  the  ivrcng, 
and  "Jje  in  the  right,  is  but  miferably  to  beg  the 
queftion.  Dotii  not  this  dodrine  Itrengthen  the 
hands  of  the  perfecutors  every  where,  and  that  ra- 
tionally, from  a  principle  of  fclf-prefcrvation  ; 
For  who  can  blame  me  for  deftroying  him  that 
I  know  waits  but  for  an  occafion  to  deftroy  me, 
if  he  could  I  Yea,  this  makes  all  futfering  for  re- 
ligion, which  of  Old  was  the  glory  oi  Chrfians,  to 
be  but  of  pure  neceility  ;  whereby  they  are  not 
led    as  larrJjs  to  the  faugbter    as  was  the   ccptain  of 

q  S 


^00  PROPOSITION     XIV. 

their  falvation  ;  but  rather  as  wolves  catched  in  the 
fnare,  who  only  bite  not  again  becaufe  they  are 
not  able  ;  but  could  they  get  force,  would  be  as 
ready  to  lead  thofe  the  fame  way  that  led  them. 
Where  is  the  faith  and  patience  of  the  faints  I 
For  indeed  it  is  but  a  fmall  glory  to  make  a  vir- 
tue of  neceiTity,  and  fufFer  becaufe  I  cannot  help 
it.  Every  thief  and  murderer  would  ht  3.  jnartyr 
at  that  rate  :  experience  hath  abundantly  proved 
this  in  thefe  laft  centuries  ;  for  however  each  party 
talk  of  'pajjlvely  obeying  the  maglftrate  in  fuch 
cafes,  and  that  the  power  refides  in  him,  yet  it  is 
apparent,  that  from  this  principle  it  naturally  fol- 
lows, that  any  party,  fuppofmg  themfelves  right, 
ihould,  fo  foon  as  they  are  able,  endeavour  at 
any  rate  to  get  uppcrmoit,  that  they  might  bring  un- 
der thofe  of  another  opinion,  and  force  the  magijirate 
to  uphold  their  way,  to  the  ruin  of  all  others.  What 
engine  the  pope  of  Rome  ufed  to  make  of  his  pre- 
tended power  in  this  thing,  upon  any  pretence  of 
diflike  to  any  prince  or  ftate,  even  for  very  fmall 
herefies  in  their  own  account,  to  depofe  princes, 
and  fet  up  their  fubjeds  againft  them,  and  give 
their  dominions  to  other  princes  to  ferve  his  in- 
tereft,  they  cannot  be  ignorant  who  have  read 
the  life  of  Jlildehrand  ;  and  how  Protejiants  have 
vindicated  the  liberty  of  their  confciences  after 
this  fame  manner  is  apparent.  They  fuffered  much 
in  France,  to  the  great  increafe  and  advantage  of 
their  party  ;  but  as  foon  as  they  found  themfelvcs 
confidcrable,  and  had  gotten  fome  princes  upon 
their  fide,  they  began  to  let  the  king  know,  that 
they  muft  either  have  the  liberty  of  their  con- 
fciences, or  e lie  they  w^ould  purchafe  it  ;  not  by 
fuffering,  but  by  fighting.  And  the  experience  of 
other  Proteftant  Jlates  fliews  that  if  Henry  the  4th, 
to  pleafe  the  Papifis^  had  not  quitted  his  religion, 
to  get  the  crown  the  more  peaceably,  and  fo  the 
Protejiants   had    prevailed    with    the  fword,  they 


Ofth'j  Power  of  the  Civil  Magistrate.  501 

would  as  well  have  taught  the  Papijis  with  the 
faggot,  and  led  them  to  the  ftake  :  fo  that  this 
principle  of  perfeciilion  on  all  hands  is  the  ground 
of  all  thole  mileries  and  contentions.  For  fo  long 
as  any  party  is  perfuaded  that  it  is  both  lawful 
for  theni,  and  their  duty,  if  in  power,  to  deftroy 
thofe  that  differ  from  them,  it  naturally  follows 
they  ought  to  ufe  all  means  pollible  to  get  that 
power,  whereby  they  may  fecure  themfclves  in 
the  ruin  of  their  adverfaries.  And  that  Papifts 
judge  it  not  unlawful  to  compel  the  magifrrate, 
if  they  be  ftrong  enough  to  do  it,  to  efFeft  this, 
experience  fiiews  it  to  be  a  known  popijh  principle. 
That  the  Pope  may  depofe  an  heri tick  prince,  and  ab- 
Jolve  the  people  fro?n  the  oath  of  fidelity  :  And  the 
Pope,  as  is  above-faid,  hath  done  fo  to  divers 
princes  ;  and  this  doctrine  is  defended  by  Bel- 
larmine  againll  Barclay.  The  French  refufed  Henry 
the  Fourth  till  he  quitted  his  religion.  And  as 
for  Prctefiants^  many  of  them  fcruple  not  to  affirm. 
That  tvicked  kings  and  magijirates  may  be  depofed,  and 
killed :  yea,  our  Scotch  Prefhyterlans  are  as  politive 
in  it  as  any  yefuits,  who  would  not  admit  king 
Charles  the  Second,  tho'  ot\\QY\^/\^c  2.  Pro  tejl  ant  prince , 
unlefs  he  woidd  fwear  to  renounce  epifcopacv  ;  a 
matter  of  no  great  difference,  though  contrary  to  his 
confciencc.  Now  how  little  proportion  thefe  things 
bear  with  the  primitive  Chriffcians,  and  the  religion 
propagated  by  Chrill  and  his  apoftles,  needs  no 
great  demonltration  ;  and  it  is  obfervable,  that 
notwithftanding  many  other  fuperftitions  crept  into 
the  church  very  early,  yet  this  of  perjecv.tion  wasfo 
inconfiflent  with  the  nature  of  the  gofpel,  and  li- 
berty of  confcience,  as  we  have  afferted  it,  fuch  an 
innate  and  natural  part  of  the  Chriflian  religion, 
that  almoiT:  all  the  Chrijiian  writers,  for  the  firO: 
three  hundred  years,  earneftly  contended  for  it, 
condemning  the  contrary  opinion. 


502  PROPOSITION     XIV. 

Aihan.  inepift.  §.  V.  Thus  Atbanafius  ;  It  is  the  property  of  piety 
ifeid*'^'* ""' ^^'  ''^"^  to  force,  but  to  perfuade,  in  imitation  of  our  Lord, 
'who  forced  no  body,  but  left  it  to  the  ivill  of  every  one 
to  follow  him,  &c.  But  the  devil,  becavfc  he  hath 
nothing  of  truth,  ifes  knocks  and  axes,  to  break  up  the 
doors  of  fuch  as  receive  him  not.  But  our  Saviour  is 
meek,  teaching  the  truth  ;  ivhofoever  luill  come  after  me, 
and  whofoever  will  be  my  difciplc,  &c.  but  conflraining 
none  ;  coming  to  us,  and  knocking  rather,  and  faying, 
Myffier,  my  fpoufe  open  to  me,  &c.  And  enter eth  when 
he  is  opened  to,  and  retires  if  they  delay,  and  will  not 
open  unto  him  ;  becaufe  it  is  not  with  fwords,  nor  darts, 
7ior  foldiers,  nor  armour,  that  truth  is  to  be  declared, 
but  with  perfuafton  and  counfcl.  And  it  is  obfervable, 
that  they  were  the  impious  Ariayis  who  firft  of  all 
brought  in  this  doftrine,  to  perfecute  others  among 
Chriitians,  whofe  fucceflbrs  both  Papifis  and  Pro- 
ieflants  are  in  this  matter,  whom  Athanofius  thus 
Athan.  »poi.  X.  reproveth  further  :  Where  (faith  he)  have  they  learned 
lora.^i"  ^^^'  ^'^  perfecute  ?  Certainly  they  cannot  fay  they  have  learn- 
ed it  from  the  faints  ;  but  this  hath  been  given  them, 
and  taught  them  of  the  devil.  The  Lord  commanded 
indeed  fometimes  to  flee,  and  the  faints  fometimes  fled  ; 
but  to  perfecute  is  the  invention  and  argument  of  the 
de-nil,  which  he  feeks  againft  all.  And  after  he  faith. 
In  fo  far  as  the  Arians  banifli  thofe  that  will  not  fub- 
fcribe  their  decrees,  they  fhew  that  they  are  contrary  to 
Chriftians,  and  friends  oj  the  devil. 
liil.  contra  But  now,  0  lementabk  !  (^faith  Hilarius)  they  are  the 

fiffrages  of  the  earth  that  reconuncnd  the  religion  of 
God,  and  Chrift  is  found  7iaked  of  his  virtue,  while 
ambition  mufi  give  credit  to  his  name.  The  church  rc^ 
proves  and  fights  by  banifhment  and  prifons,  and  fore  eth 
berfelf  to  be  believed,  which  once  was  believed  becaufe 
of  the  imprifonments  and  banijhments  herfelf  fuffered. 
She  that  once  was  confer  at  sd  by  the  terrors  of  her  per- 
fecutors,  depends  now  upon  the  dignity  of  thofe  that  are 
in  her  communion.  She  thai  once  was  propagated  by  her 
banijhed  priefis,  ?jow  banijhetb  the  priefls.      And  fie 


Aux. 


Of  the  Power  of  ths  Civil  Magistrate.       503 

hoajls  noza,  that  f})e  is  loved  of  the  world,  who  would 
not  have  been  Chri/i^s  iffhe  had  not  been  hated  of  the 
world. 

The  church,  'faith  Hierom)  zvas  founded  by  fhedding  Htemn.  rpiii. 
of  blood,  a)id  by  fuffer'nig,  and  not  in  doing  of  hurt,  ^^'  ^^  '^^^• 
The  church  increafed  by  pcrfecutions,  and  was  crown- 
ed by  martyrdom. 

Ambrofe,  fpeaking  of  Auxentius,  faith  thus,  Whom  ^^^j,     -^ 
he  (viz.  Auxentius)  could  not  deceive  by  difcourfe,  he  32-  'om.  3* 
thinks  ought  to  be  killed  with  the  fword,  nmking  bloody 
laws  with  his  mouth,  writing  them  with  his  own  hands, 
and  imagining  that  an  edid  can  command  faith. 

And  the  fame  Ambrofe  faith,  That  going  into  France,  Amb.  cpift.a;. 
he  would  not  communicate  with  thofe  bifhops  that  requi" 
red  that  hcreticks  fhould  be  put  to  death. 

The  emperor  Martianus,  who  affembled  the  cou7t- 
cil  of  Chalcedon,  protefts,  That  he  would  not  force  nor  AvdnmLd^ 
con/lrain  any  one  to  fubfcribe  the  council  of  Chalcedon  ^=-  ,^''°"-  £^- 

■     n    1  •  -11  inaaaconcil. 

againjt  his  will.  Chalced.  tom. 

=•  Hcfius  bifliop  of  Corduba  teflifies.  That  the  emte-  -' ""'^-  -^"  • 
ror  C.onltans  zvould  not  conjtroin  any  to  be  orthodox,     ad— 

^  Hilarius   faith    further.    That  God  teacheth,   ra-  a?u'^"\'P;"^ 
ther  than  exadeth,  the  knowledge  cf  himfelf,   and  au-  ad  foiit.  vu. 
thori-zing  his  commandments  by  ike  miracles  cf  his  hea-  \!^'^\^\       j 
venly  works  ;  he  wills  not  that  any  fljoidd  confefs  him  Conft. 
with  a  forced  will,  &cc.     He  is  the  God  of  the  whole 
univerfe,  he  needs  not  a  forced  obedience,  nor  requires 
a  conjiraind  confejfion. 

^  Chrijl  (faith  Ambrofe)  fent  his  apoflles  to  fow  faith  ;  ^  ^^^ 
not  to  conjlrain,  but  to  teach  ;  not  to  exercife  coercive  comm.  in  Luc. 
power,  but  to  extol  the  doElrine  of  humility.  '  '^' 

Hence  Cyprian^,  comparing  the  old  covenant  ^ ,-  -i^ 
with  the  new,  faith,  Then  were  they  put  to  death  with  t)2. 
the  outward  fword  ;  but  ?iow  the  proud  and  contuma- 
cious  are  cut  off  with  thd  fpiritual  fword,  by  being  cajl 
out  of  the  church.  And  this  anfwcrs  very  well  that 
objcclion  before  obferved,  taken  from  the  practice  of 
the  Jews  under  the  law. 


504  PROPOSITION    XIV. 

rertui.  ^See    (faith   Tertullian  to  the   heathens)   if  it   be 

)oi.  c.  24.     j^Qf  fQ  contribute  to  the  renown  of  irre/igion,  to  feek  to 
take  azvay  the  liberty  of  religion,  and  to  hinder  men 
their  choice  of  God,  that  1 7nay  not  be  admitted  to  adore 
ivhoni  I  will,  but  mufi  be  conflrained  toferve  him  whom 
}  will  not.     There  is  none,  nay  not  a  man,  that  defires 
.  Apoi.        to  be  adored  by  any  againft  their  will.     And  again. 
It  is  a  thing  that  eafily  appears   to  be  unjufi,  to  con- 
Jlrain  and  force  men  to  facrifice  againfi  their  wills  ;  fee- 
ing to  do  the  fervice  of  God.  there  is  reqiiired  a  willing 
tm  ad         heart.     And  again,   It  is  an  human  right  and  natural 
pui.  c.  2.     power  that  every  one  worfoip  what  he  ejleems ;  and 
one  man^s  religion  doth  not  profit  nor  hurt  another. 
Neither  is  it  any  piece  of  religion  to  enforce  religion  ; 
ivhich  muft  be  undertaken  by  confent,  and  not  by  vio- 
lence, feeing  that  the  facrifices  themfelves  are  not  requi- 
red, but  from  a  willing  mind. 

Now  how  either  Papijls  or  Profejlants,  tliat 
boaft  of  antiquity,  can  get  by  thefc  plain  tefti- 
monies,  let  any  rational  man  judge.  And  indeed 
I  much  cjueliion  if  in  any  one  point  owned  by 
them,  and  denied  by  us,  they  can  find  all  the  old 
fathers  and  writers  £0  exactly  unanimous.  Which 
ihews  how  contrary  all  of  them  judged  this  to  be 
to  the  nature  of  Chriftianity,  and  that  in  the  point 
of  perfecutwn  lay  no  fmall  part  of  the  apoitaly  ; 
which,  from  little  to  more,  came  to  that,  that  the 
pope,  upon  every  f mall  dif content^  would  excommuni- 
cate princes,  ahfolve  their  fubje5ls  from  obeying  them , 
and  turn  them  in  and  out  at  his  pleafure.  Now  if 
Protejlants  do  juftly  abhor  thefe  things  among  Pa- 
pijls, is  it  not  lad  that  they  fliould  do  the  like  them- 
felves ?  A  thing  that  at  their  firft  appearance,  when 
they  were  in  their  primitive  innocency,  they  did 
not  think  on,  as  appears  by  that  faying  of  Luther  ; 
Neither  pope  nor  bijhop,  nor  any  other  man,  hath  power 
to  oblige  a  Chriftian,  to  one fy liable,  except  it  be  by  his 
own  confent.  And  again,  I  call  boldly  to  all  Chrijiians, 
that  neither  man  nor  angel  can  imp  of e  any  law  upo". 


Of  theVov/ZK  0/ //i^  Civil  Magistrate.         ^o^* 

ihenty  but  Jo  far  as  they  will ;  for  we  are  free  of  all. 
And  when  he  appeared  at  the  diet  of  Spiers^  be- 
fore the  emperor,  in  a  particular  conference  he 
had  before  the  archbifliop  of  'Triers  and  Joachim 
eleftor  of  Brandenburgh,  when  there  feemed  no 
poiTibiUty  of  agreeing  wdth  his  oppofers,  they  afl<.- 
ing  him,  What  remedy  feemed  to  him  mojl  fit  ?  He  iiiftory  ofthe 
anfwered,  The  coimfel  that  Gamahel  propofed  to  the  t,'«u1'  °^ 
Jews  J  to  wit.  That  if  this  defign  was  of  God,  it  would 
fland  ;  if  not,  it  would  vanijh  ;  which  he  faid  ought 
to  content  the  pope  :  he  did  not  fay,  becaufe  he  was  in 
the  right  he  ought  to  be  fpared.  For  this  counfel  fup- 
pofeth,  that  thofe  that  are  tolerated  may  be  wrong  ; 
and  yet  how  foon  did  the  fame  Luther,  ere  he  was 
well  fecme  himfelf,  prefs  the  eled;or  o^ Saxony  to 
banilh  poor  Carolofadius,  becaufe  he  could  not  in 
all  things  fubmit  to  his  judgment  I  And  certainly 
it  is  not  without  ground  reported,  that  it  fmote 
Luther  to  the  heart  ;  fo  that  he  needed  to  be  com- 
forted, when  he  was  informed,  that  Carolofladius, 
in  his  letter  to  his  congregation,  filled  himfelf 
A  man  banifjed  for  conjcience,  by  the  procurement  of 
Martin  Luther.  And  fmce  both  the  Lutherans 
and  Calvinifis  not  admitting  one  another  to  w^orfhip 
in  thofe  reipeftive  dominions,  fheweth  how  little 
better  they  are  than  either  Papifts  or  Arians  in  this 
particular.  And  yet  Calvin  faith,  That  the  confci-  Caiv.  ina.  i. 
ence  is  free  from  the  power  of  all  men  :  if  fo,  why  ^'  '^'  '9'  ^^^- 
then  did  he  caufc  Cafiellio  to  be  baniflied  becaufe 
he'  could  not,  for  ccnfcience  fake,  believe  as  he  did, 
That  God  had  ordained  men  to  be  damned  ?  And  Ser-' 
vetus  to  be  burned  for  denying  the  divinity  of 
Chrlfl^  if  Calvin''?>  report  of  him  be  to  be  credited  I 
Which  opinion,  though  indeed  it  was  to  be  abomi- 
nated, yet  no  lefs  was  Calvin's  praiftice  in  caufmg 
him  to  be  burned,  and  afterwards  defending  that 
it  v/as  lawful  to  burn  hereticks  ;  by  which  he  en- 
couraged the  Fapifs  to  lead  his  followers  the  more 
confidently  to  the   ftake,  as  having  for  their  war- 


5o6  P  Fv  O  P  O  S  I  T  I  O  N    XIV. 

rant  the  dodlrine  of  their  own  Je5l-majier  ;  which, 
they   omitted   not  frequently  to  twit  them  with, 
and  indeed  it  was  to  them  imanfwerable.     Hence, 
upon  this  occafion,  the  judicious   author    of  the 
Hiftory   of  the  Council  of  Trent ^  in   his  fifth  hook, 
where  giving  an  account  of  fcveral  Prctejiants  that 
were  burned  for  their  rehgion,  well  and  wifely  ob- 
ferveth  it,  as  a  matter  of  afionijhment,  that  thofe  of 
the  new  reformation  did  offer  to  piuiijh  in  the  cafe  of 
religion.     And  afterwards,  taking  notice  that  Cal- 
vin   juflifies   the  puniftiing  of  hereticks^    he  adds, 
But  Jince  the  name  cf  herefy  tnay  be  more  or  lefs  re- 
Jtri^edj  yea,  or  diverfly  taken,   this  doctrine  may   he 
likewife  taken  in  divers  fenfes,  and  may  at  one  time 
hurt  thofe,  whom  at  another  time  it  may  have  bene- 
fited. 
Proteftant  per-      So    that  tliis  doftriuc  of  'perfecution    cannot   be 
iSgthcn,  the  maintained  by    Protefiants,  without   ftrengthening 
popiih  inquiQ-  the   hands    of  popifj  inquifitors  ;  and  indeed  in  the 
end   lands  in  direft  popery  ;   feeing,    if  I  may  not 
profefs  and  preach    that   religion,  which  I  am  per- 
fuadedjn  my  own  confcience  is  true,  it  is  to  no  purpofe 
to  f earth  the  fcriptures,  or  to  feek  to  choofe  my  own 
faith  by  convictions  thence  derived  ;  ftnce  whatever  I 
there  obfcrve,  or  am  perfuaded  of,  I  nwfl  either  fubjeSl 
to  the  judgment  of  the  magifirate  and  church  of  that 
place  I  am  in,  or  elf e  refolvi  to  remove,  cr  die.     Yea, 
doth  not  this   heretical    and  antichriftian    doEirine, 
both  of  Papifls  and  Protefiants,  at  lail  refolve  into 
that  curfed  policy  of  Mahomet,   who  prohibited  all 
reafon  or  difcourje  about  religion,  as   ocmfioning  fac< 
tions  and    divifious  ?    And   indeed  thofe  that   prefs! 
perfecution,  and  deny  liberty  of  confcience,   do  there-| 
by  (hew  themfelves  more  the  difciples  of  Mahomet\ 
than  of  Chrifl  ;  and  that  they  are  no  ways  followers 
of  the    apoftle's  doftrine,   vvho  deHred  the  Theffa- 
lonians  to  prove  all  things,  and  held  fafi  that  which 
is  good,  I  ThefT.  v.  21.  And  alfo  faith,  Unto  Juch  as 
are  oth^rwije  minded,  God  f jail  reveal  it,  Phil.  iii.  i^. 


0//^^  Power  c///;f  Civil  Magistrate.  507 

Slot  that  by  beatings  and  baniftiments  it  muft  be 
knocked  into  them. 

§.  VI.  Now  the  ground  oi  perfecut ion,  as  hath  The  ground  of 
been  above  fliewn,  is  an  unwillingnefs  to  Juffer  ;  for  P^"^^""'"^"* 
no  man,  that  will  perfecute  another  for  his  conjci- 
ence,  would  iufFer  for  his  own^  if  he  could  avoid  it, 
feeing  his  principle  obliges  him,  if  lie  had  power,  by 
force  to  eftablifli  that  which  he  judges  is  the  truths 
and  fo  to  force  others  to  it.  Therefore  I  judge  it 
meet,  for  the  information  of  the  nations,  briefly  to 
add  fomething  in  this  place  concerning  the  nature  of 
true  Chrijiian  Jufferings ,  whereunto  a  very  faithful 
teftimony  hath  been  borne  by  God's  toitnejfes,  which 
he  hath  raifed  up  in  this  age,  beyond  what  hath 
been  generally  known  or  pra<Stifed  for  thefe  many 
generations,  yea,  fmce  the  apoftafy  took  place. 
Yet  it  is  not  my  delign  here  in  any  wife  to  derogate 
from  the  fufferings  of  the  Frotejiant  martyrs ,  whom 
I  believe  to  have  walked  in  faithfulnefs  towards 
God,  according  to  the  difpenfation  of  light  in  that 
day  appearing,  and  of  which  many  were  utter  ene- 
mies to  perfecutiony  as  by  their  teflimonies  againft 
it  might  be  made  appear. 

But  the  true,  faithful  and  Chriftian  fuifering  is^rj,j((^yg 
for  men  to  profefs  what  they  are  perfuaded  is  right,  fuifering  i*. 
and  fo  pra^lfe  and  perform  their  iv  or jhip  towards  God, 
as  being  their  true  right  fo  to  do  ;  and  neither  to  do 
more  in  that,  hecauje  of  outward  encouragement  from 
men  ;  nor  any  whit  lefs^  becaufe  of  the  fear  of  their 
laws  ana^aSis  againjl  it.  Thus  for  a  Chriftian  man 
to  vindi(%e  his  juH:  liberty  with  fo  much  bold- 
nefs,  and  yet  innocency,  will  in  due  time,  though 
through  blood,  purchafe  peace,  as  this  age  hath  in 
fonle  meafure  experienced,  and  many  are  witnefTes 
of  it ;  which  yet  fliail  be  more  apparent  to  the 
world,  as  truth  takes  place  in  the  earth.  But  they 
greatly  fm  againft  this  excellent  rule,  that  in  time  of 
perjecution  do  not  profefs  their  own  way  fo  much  as 
they  would  if  it  were  othcrwife;  and  yet,  when  they 

:?   T 


5o8  PROPOSITION     XIV. 

can  get  the  magiftrate  upon  their  fide,  not  only 
ftretch  their  own  liberty  to  the  utmoft,  but  feek  to- 
eftablifh  the  fame  by  denying  it  to  others. 
The  innocent  ^ut  of  this  cxcellent  patieucc  and  fufFeringS,  the 
iiifferings  of  witnciTes  of  God,  in  fcorn  called  fakers,  have 
MUe^dQuakert.  giveu  a  manifeft  proof  :  for  fo  foon  as  God  reveal- 
ed his  truth  among  them,  without  regard  to  any  op- 
pofition  whatfoever,  or  what  they  might  meet  with, 
they  went  up  and  down,  as  they  were  moved  of  the 
Lord,  preaching  and  propagating  the  truth  in  mark- 
et-places, high-ways,  ftreets,  and  pnblick  tem- 
ples, though  daily  beaten,  whipped,  bruifed,  haled, 
and  imprifoned  therefore.  And  when  there  was 
any  where  a  church  or  afTembly  gathered,  they 
taught  them  to  keep  their  meetings  openly,  and 
not  to  ihut  the  door,-  nor  do  it  by  ftealth,  that  alt 
might  know  it,  and  thofe  who  would  might  enter. 
And  as  hereby  all  juft  occafion  of  fear  of  plotting 
againft  the  government  was  fully  removed,  fo  this 
their  courage  and  faithfulnefs  in  not  giving  over 
their  meeting  together  (but  more  efpecially  the 
prefence  and  glory  of  God,  manifelled  in  the 
meeting,  being  terrible  to  the  confciences  of  the 
perfecutors)  did  fo  weary  out  the  malice  of  their 
adverfaries,  that  oftentimes  they  were  forced  to 
leave  their  work  undone.  For  when  they  came 
to  break  up  a  meeting,  they  were  obliged  to  take 
every  individual  out  by  force,  they  not  being  free 
to  give  up  their  liberty  by  diffolving  at  their  com- 
mand :  and  when  they  were  haled  out,  unlefs 
they  were  kept  forth  by  violence,  they  prefent- 
ly  returned  peaceably  to  their  place.  Yea,  when 
fometimes  the  magiftrates  have  pulled  down 
their  meeting-houfes,  they  have  met  the  next  day 
openly  upon  the  rubbilh,  and  fo  by  innocency 
kept  their  poUeflion  and  ground,  being  properly 
their  own,  and  their  right  to  meet  and  worfliip 
God  being  not  forfeited  to  any.  So  that  when 
armed  men  have  come  to  dilTolvc   them,  it  wa^  « 


OftheVo^v^K  o///;tf  Civil  Magistrate.  509 

impoflible  for  them  to  do  it,  unlefs  they  had  killed 
every  one  ;  for  they  flood  To  clofe  together,  that 
no  force  could  move  any  one  to  ftir,  until  vio- 
lently pulled  thence :  fo  that  when  the  malice  of 
their  oppofers  flirred  them  to  take  fhovels,  and 
throw  the  rubbifli  upon  them,  there  they  flood 
unmoved,  being  willing,  if  the  Lord  fhould  fo  per- 
mit, to  have  been  there  buried  alive,  witnefling  for 
him.  As  this  patient  but  yet  courageous  way  of 
fuffering  made  the  perfecutors'  work  very  heavy 
and  wearifbme  unto  them,  fo  the  courage  and  pa- 
tience of  the  fufferers,  ufing  no  refiftance,  nor 
bringing  any  weapons  to  defend  themfelves,  nor 
feeking  any  ways  revenge  upon  fuch  occafions,  did 
fecretly  fmite  the  hearts  of  the  perfecutors,  and 
made  their  chariot-wheels  go  on  heavily.  Thus 
after  much  and  many  kind  of  fufFerings  thus  pa- 
tiently borne,  which  to  rehearfe  would  make  a  vo- 
lume of  itfelf,  which  may  in  due  time  be  pub- 
lifhed  to  the  nations  (for  we  have  them  upon  re- 
cord) a  kind  of  negative  liberty  has  been  ob- 
tained ;  fo  that  at  prefent  for  the  mofl  part  we 
meet  together  without  diflurbance  from  the  ma- 
giftrate.  But  on  the  contrary,  mofl  Frotejiants 
when  they  have  not  the  allowance  and  toleration  of 
the  magiflrate,  meet  only  in  fecret,  and  hide  their 
teflimony  ;  and  if  they  be  difcovered,  if  there  be 
any  probability  of  making  their  efcape  by  force 
(or  fappofe  it  were  by  cutting  off  thofe  that  feek 
them  out)  they  will  do  it;  whereby  they  lofc  the 
glory  of  their  fufferings,  by  not  appearing  as  the 
innocent  followers  of  Chrill,  nor  having  a  teflir- 
mony  of  their  harmlcfnefs  in  the  hearts  of  their 
purfuers,  their  fury,  by  fuch  rcfiflance,  is  the  more 
kindled  againft  them.  As  to  this  lafl  part,  of  re^ 
filling  fuch  as  perfccute  them,  they  can  lay  claim 
to  no  precept  from  Chrifl,  nor  any  example  of 
him.  or  his  apofllcs  approved. 


513  PROPOSITION     XIV. 

bjedt.  But  as  to  the  firft  part,  for  fleeing  and  meet- 

ing fecretly,  and  not  openly  teftifying  for  the 
truth,  they  ufually  objeft  that  faying  of  Chrift, 
Mat.  X.  23.  When  they  perfecute you  in  this  city,  flee 
ye  into  another.  And  yliis  ix.  4.  'That  the  difciples 
met  fecretly  for  fear  of  the  Jews.  And  ASls  ix.  25. 
That  Paul  was  let  out  of  Damafcus  in  a  hafict  down 
hy  the  wall, 

■nfw.  To  all  which  I  anfwer,  Firft,  As  to  that  faying 

of  Chrift,  it  is  a  queftion  if  it  had  any  further 
relation  than  to  that  particulai'  meflage  with  which 
he  fent  them  to  the  Jews  ;  yea,  the  latter  end  of 
the  words  feem  expreflly  to  hold  forth  fo  much  ; 
For  ye  jhall  not  have  gone  over  the  cities  of  Ifrael  till 
the  Son  of  man  be  coine.  Now  a  particular  practice 
or  command  for  a  particular  time  will  notferve  for 
a  precedent  to  any  at  this  day  to  fhun  the  crofs 
of  Chrift.  But  fuppofing  this  precept  to  reach  far-? 
ther,  it  muft  be  fo  underftood  to  be  made  ufe  of 
only  according  as  tlie  Spirit  giveth  liberty,  elfe  no 
man  that  could  flee  might  fuffer  perfecution.  How 
then  did  not  the  apoftles  jfohn  and  Peter  flee,  when 
they  were  the  firft  time  perfecuted  at  Jerufalem  ? 
But,  on  the  contrary,  went  the  next  day,  after 
they  were  difcharged  by  the  council,  and  preached 
boldly  to  the  people.  But  indeed  many  are  but 
too  capable  to  ftretch  fuch  fayings  as  thefe  for  felf- 
prefervation,  and  therefore  have  great  ground  to 
fear,  when  they  interpret  them,  that  they  fliun  to 
witnefs  for  Chrift,  for  fear  of  hurt  to  themfelves, 
left  they  miftake  them .  As  for  that  private  meet- 
ing of  the  difciples,  we  have  only  an  account  of 
the  matter  of  facft,  but  that  fuffices  not  to  make 
of  it  a  precedent  for  us  ;  and  mens  aptnefs  to  imi- 
tate them  in  that  (which,  for  aught  we  know> 
might  have  been  an  a^ft  of  weaknefs)  and  not  in 
other  things  of  a  contrary  nature,  fhews  that  it 
is  not  a  true  zeal  to  be  like  thofe  difciples,  but 
indeed  a  dcilre    to  preferve    themfelves,    which 


Of  tbg  Vow EK  of  the CiwiL  Magistrate.         ^h 

moves  them  fo  to  do.  Laftly,  As  to  that  of  Paul's 
being  conveyed  out  of  Damqfcus,  the  cafe  wsls  fm- 
gular,  and  is  not  to  be  doubted  but  it  was  done 
by  a  fpecial  allowance  from  God,  who  having  de- 
figned  him  to  be  a  principal  minifler  of  his  gofpel, 
favv  meet  in  his  wifdom  to  difappoint  the  wick- 
ed counlel  of  the  Jeios.  But  our  adverfaries  have 
HO  fuch  pretext  for  fleeing^  whoffe  fl'^ein^-  proceeds 
from  felf-prefervation,  not  from  immediate  rcr- 
velation.  And  that  Paul  made  not  this  the  me- 
thod of  his  procedure,  appears,  in  that  at  another 
time,  notwithftanding  the  perlhafiop  of  Lis  friends, 
and  certain  prophecies  of  his  fufferings  to  come,  he 
would  not  be  dilTuaded  from  going  up  to  yerujalem, 
which  according  to  the  forementioncd  rule  he 
fhould  have  done. 

But  Laftly,  To  conclude  this  matter,  glory  to 
God,  and  our  Lord  Jefus  Chrift,  that  now  thefe 
twenty-Jive  years ^  fmce  we  were  known  to  be  a  dif- 
tinft  and  feperate  people,  hath  given  us  faithfully 
to  fuffer  for  his  Jtame^  without  fhrinking  or  fleeing 
the  crofs  ;  and  what  liberty  we  now  enjoy,  it  is 
by  his  mercy,  and  not  by  any  outward  working 
or  procuring  of  our  own,  but  it  is  He  has  wrought 
upon  the  hearts  of  our  oppofers.  Nor  was  it  any 
outward  inttreft  hath  procured  it  unto  us,  but  the 
teftimony  of  our  harmlefnefs  in  the  hearts  of  our 
fuperiors  :  for  God  hath  preferved  us  hitherto  in 
the  patient  Juffering  of  Jefus ^  that  we  have  not  given 
away  our  caufe  by  persecuting  any,  which  few  if 
any  Chriftians  that  I  know  can  fay.  Now  againft 
our  unparalleled  yet  innocent  and  Chriftian  caufe 
our  malicious  enemies  have  nothing  to  fay,  but  that 
if  we  had  power,  we  would  do  fo  likewifc.  This 
is  a  piece  of  mere  unreafonable  malice,  and  a  pri- 
vilege they  take  to  judge  of  things  to  come,  which 
they  have  not  by  immediate  revelation  ;  and  fure- 
ly  it  is  the  greateft  height  of  harfh  judgment  to 
fay  men  would  do  contrary  to  their  profe/fed  prin-^ 


5^12  PROPOSITION    XV. 

ciple  if  they  could,  who  have  from  then-  pra^Hiicc 
hitherto  given  no  ground  for  it,  and  wherein  they 
only  judge  others  by  themfelves  :  fuch  conje<5lures 
cannot  militate  againfl  us,  fo  long  as  we  are  inno- 
cent. And  if  ever  we  prove  guilty  of  perfecutio^, 
by  forcing  other  men  by  corporal  punilhment  to 
our  way,  then  let  us  be  judged  the  greatcft  of  hy~ 
pocriies,  and  let  not  any  fpare  to per/ecute  us.  Amerit , 
faith  my  Jo  id » 


^<^<S>-(»" 


Col.  iL  8. 


PPcOPOSITION     XV. 

Concerning  Salutations&Recreations,  ^c, 

f^Pef'  r  "*  fleeing  the  chief  end  of  all  religion  is  to  redeem 
John  v.  44.  men  from  the  fpirit  and  vain  converfation  of  this 
lS»  X.  26  world,  and  to  lead  into  inward  communion  with 

Mar,  XV.  13.  God,  before  whom  if  v^^  fear  always  we  are  ac- 
counted happy  ;  therefore  all  the  vain  cuftoms 
and  habits  thereof,  both  in  word  and  deed,  are  to 
be  rejected  and  forfaken  by  thofe  who  come  to 
Xki\%  fear  \  fuch  g.s  taking  off  the /?>«/ to  a  man, 
the  bowings  and  cringings  of  the  body,  and  fuch 
other  falutations  of  that  kind,  with  all  the  foolifli 
and  fuperftitious  formalities  attending  them  ;  all 
which  man  hath  invented  in  his  degenerate  ftate, 
to  feed  his  pride  in  the  vain  pomp  and  glory  of 
this  world  :  as  alfo  the  unprofitable  plays,  frivo- 
lous recreations,  fportings,  and  gamings,  which 
are  invented  to  pais  away  the  precious  time,  and 
divert  the  mind  from  the  witnefs  of  God  in  tho 
heart,  and  from  the  living  fenfe  of  his  fear^  and 
from  that  evangelical  Spirit  wherewith  Chriflians 
ought  to  be  leavened,  and  which  leads  into  fo- 
briety,  gravity,  and  godly  fear  ;  in  which  as  we 
abide,  the  bleffing  of  the  Lord  is  felt  to  attend 
us  in  thofe  actions  in  which  we  are  necefTarily 
engaged,  in  order  to  the  taking  care  for  thC:^ 
fullenance  of  tlie  outward  man. 


0/ Salutations  ^»i  Recreation^s.  5*15 

§ .  I.  TTAVING  hitherto  treated  of  the  pnn- 
X  JL  ciples  of  religion,  both  relating  lo  doc- 
trine and  worjhip,  I  am  now  to  fpeak  of  fome  prac- 
tices which  have  been  the  produ<^  o^  this,  principle ^ 
in  thofe  witnefTes  whom  God  hath  raifed  up  in  this 
day  to  teftify  for  his  truth.  It  will  not  a  little  com- 
mend them,  I  fuppofe,  in  the  judgment  of  fober  and 
judicious  men^  that  taking  tliem  generally,  even  by 
the  confcffion  of  their  advcrfaries,  they  are  found  to 
be  free  of  thofe  abominations  which  abound  among 
other  profeffors,  fuch  as  are  /wearing,  drunkennefSy 
ivhoredoniy  riot oujnejs ,  &c.  and  that  generally  the 
very  coming  among  thofe  people  doth  naturally 
work  fuch  a  change,  fo  that  many  vicious  and  pro- 
fane perfons  have  been  known,  by  coming  to  this 
truths  to  become  fober  and  virtuous  ;  and  many 
light,  vain,  and  wanton  ones  to  become  grave  and 
ferious,  as  our  adverfarles  dare  not  deny :  *Yetthat 
they  may  not  wantfomething  to  detraftus  for,  ccafc 
not  to  accufe  us  for  thofe  things  which,  when  found 
among  themfelves,  they  highly  commend  ;  thus  our 
gravity  they  cdWfullenncJs^  o\xv  Jerioujnefs  melancholy , 
our  filence  Jottifonejs.  Such  as  have  been  vicious 
and  profane  among  them,  but  by  coming  to  us  have 
left  off  thofe  evils,  left  they  fliould  commend  the 
truth  of  our  profeffion,  they  fay,  that  whereas  they 
were  profane  before,  they  are  become  worfe,  in  be- 
ing hypocritical  and  fpiritually  proud.  If  any  before 
dijfolute  and  profayie  among  them,  by  coming  to  the 
truth  with  us,  hczovaz  frugal  and  diligent,  then  they 
will  charge  them  with  covetoujnejs :  and  if  any  emi- 
yient  among  them  'iox  Jerioujhejs,  piety,  and  dijcoveries 
of  God,  come  unto  us,  then  they  will  fay,  they  were 

*  After  this  manner  the  Papijls  nfed  to  difapprove  the  fobriety  of 
the  IValdenfes,  of  whom  Reinerus,  a  Popifli  author,  fo  wriieih.  "But 
"  this  Sett  of  the  I.eonijls  hath  a  great  fhew  of  truth  ;  for  tliat  tlicy 
*'  live  righteoully  before  men,  and  bcheve  all  tilings  well  of  God,  and 
"all  the  articles  which  are  contained  in  the  Creed;  only  they  blaf- 
"  pheme  and  hate  the  church  of  Rome," 


^14  PROPOSITION     XV. 

always  fubjeft  to  melancholy  and  to  enthufiafm  ;  tho' 
before,  when  among  them,  it  Was  efteemed  neither 
melancholy  ndr  enthufiafm  in  an  evil  fenfe,  but 
Chrifiian  gravity  and  divine  revelation.  Om'  bold- 
•  nefs  and  Chrifiian  fuffering  they  call  ohfiinacy  and 
■pertinacy  ;  though  half  as  riiuch,  if  among  them- 
felves,  they  Would  account  Chrifiian  courage  and 
iiobility.  And  though  thus  by  their  envy  they  ftrive 
to  read  all  relating  to  us  backwards,  counting  thofe 
things  vices  in  us,  Which  ih  themfelves  they  would 
extol  as  virtues,  yet  hath  the  ftrength  of  truth  ex- 
torted this  confeflion  often  from  them,  That  we  are 
generally  a  'pure  and  clean  people,  as  to  the  outward 
converfation. 

But  this,  they  fay,  is  hut  in  policy  to  cOmmertd  6ur 
herefy. 

But  fuch  policy  it  is,  fay  I,  as  Clirifl:  and  his  apo- 
files  made  ufe  of,  and  all  good  Chriftians  ought  to 
do  ;  yea,  fo  far  hath  truth  prevailed  by  the  purity 
of  its  followers,  that  if  one  that  is  called  a  ^aker 
do  but  that  which  is  common  among  them,  as  to 
laugh  and  be  wanton,  /peak  at  large,  and  keep  not 
his  word  puntSlually,  or  be  overtaken  with  hafiinefs 
or  anger,  they  prefently  fay,  0  this  is  againfi  your 
profefiionl  As  if  indeed  lb  to  do  were  very  confiflent 
with  theirs  ;  wherein  though  they  Ipeak  the  truth, 
yet  nhey  give  away  their  caufe.  But  if  they  can  find 
any  under  our  name  in  any  of  thofe  evils  common 
among  themfelves  (as  who  can  imagine  but  among 
fo  many  thoufands  there  will  be  fome  chaff,  fince 
of  twelve  apoflles  one  was  found  to  be  a  devil) 
O  how  will  they  infult,  and  make  more  noife  of 
the  efcape  of  one  ^laker,  than  of  an  hundred 
among  the m.fe Ives  ! 

§  .  II.  But  there  are  fome  flngular  things,  which 
mofl  of  all  our  adverfaries  plead  for  the  lawfulnefs 
of,  and  allow  themfelves  in,  as  no  ways  inconfiftent 
with  the  Chrifiian  religion'^  which  we  have  found  to 
be  noways  lavv'fulunto  us, and  have  been  commanded 


0/ Salutations  <2»^  Recr  eations.  S^S'- 

of  the  Lord  to  lay  them  afide  ;  tho'  the  doing  there- 
of hath  occafioned  no  fmallfufferings  and  buffetings, 
and  hath  procured  us  much  hatred  and  mahce  from 
the  world.  And  becaufc  the  nature  of  thefe  things 
is  fuch,  that  they  do  upon  the  very  fight  diftinguiih 
us,  and  make  us  known,  lb  that  we  cannot  hide 
ourfelves  from  any,  without  proving  unfaithful  to 
our  tcftimony  ;  our  trials  and  exercifes  have  here- 
through  proved  the  more  numerous  and  difficult,  as 
will  after  appear.  Thefe  1  have  laboured  briefly  to 
comprehend  in  this  propofition  ;  but  they  may  more 
largely  be  exhibited  in  thefe  fix  following  propoli- 
tions. 

I.  Thai  it  is  not  lawful  to  give  io  »?^;/ y}^r^  _^tf//^r- blattering tkks* 
iMg  titles,  as  your  Holinefs,  Tom'  Majefty,  Your  Emi- 

nency\  Your  Excellency ,  Your  Grace ,  Your  Lord/hip, 
Your  Honour ,  Sec.  nor  iije  thoje  flattering  words y  com- 
monly called    []C0iM  P  LI  M  E  N  T  s .] 

II.  Yhat  it  is  not  lawful  for  Chriflians  to  kneel,  or  u^t  and  knee, 
proflrate  themfelves  to   any  man,  or  to  bow  the  body, 

or  to  uncover  the  head  to  them. 

III.  That   It  is  not    lawful  for   a    Chriflian  to   /^^  Appaid. 
fuperfluittes  in   apparel,    as  are   of  no    vfe,  Jave  for 

ornament  and  vanity. 

IV.  That  it  is  not  lawful  to  if e  games ,  f ports ,  plays ,  Gaming, 
nor,  among  other  things y  comedies  among  Chriflians,  un- 
der the  notion  of  recreations,  which  do  not  agree  with 
Chriflian  filence,  gravity,  and  Jobriety  :  for  laughing^ 

/porting,  gaming,  mocking,  jefting,  vain  talking,    6cq. 
is  not  Chriflian  liberty,  nor  harmlefs  jnirth. 

V.  Thai  it  is  not  lawful  for  Chriflians  to  /wear  at  swearing, 
all  under  the  gofpdl,    not  only  not  vainly,  and  in  their 
common  difcourfe,   which  was  alfo  forbidden  under  the 
Moiaical  law,  but  even  ml  in  judgment  before  the 
magiflrate. 

VI.  That  it  is   not  lawful  for  Chriflians  to  refifl  ^'s'^ting. 
£vil,  or  to  war  or  fight  in  any  caje. 

3U 


5i6  i>  R  O  P  O  S  I  T  I  O  N     XV. 

Degrees  of  Bcforc  I  eiitcr  iipon  a  particular  difquifition  of 

dignity  and  thcfc  things,  I  fhall  firft  premife  Tome  general  con- 
Inowed."^  fiderations,  to  prevent  all  miflakes  ;  and  next  add 
fome  general  confiderations,  which  equally  refpeft 
all  of  them.  I  would  not  have  any  judge,  that 
hereby  we  intend  to  deflroy  the  mutual  relation 
that  either  is  betwixt  ^ri;?^^  and  people,  mafier  and 
Jervants,  parents  and  children  nay,  not  at  all  : 
we  {hall  evidence,  that  our  principle  of  thefe  things 
Jiath  no  fach  tendency,  and  that  thefe  natural  re- 
lations are  rather  better  eftablifhed,  than  any  ways 
hurt  by  it.  Next,  Let  not  anyjudce,  that  from 
our  opinion  in  thefe  things,  any  neceliity  of  level- 
ling will  follow,  or  that  all  men  muft  have  things 
.^biianhsjisii  in  common.  Our  principle  leaves  every  man  to  en- 
joy that  peaceably,  which  either  his  own  induftry, 
or  his  parents,  have  purchafed  to  him;  only  he  is 
thereby  inflrufted  to  ufe  it  aright,  both  for  his 
own  good,  and  that  of  his  brethren ;  and  all  to 
the  glory  of  God :  in  which  alfo  his  afts  are  to 
be  voluntary,  and  no  ways  conjlrained.  And  further, 
we  fay  not  hereby,  that  no  man  may  ufe  the  crea- 
tion more  or  lefs  than  another;  for  we  know,  that 
as  it  hath  pleafed  God  to  difpenfe  it  diverfly,  giving 
to  fome  more,  and  fome  lefs,  fo  they  may  ufe  it 
Eduration  accordingly.  The  feveral  conditions,  under  which 
men  are  diverfly  ftated,  together  with  their  educa- 
tions anfwering  thereunto,  do  fufficiently  fhewthis  : 
\\\Q  Jervant  is  not  the  fame  way  educated  as  the 
mafter  ;  nor  the  tenant  as  the  landlord  ;  nor  the 
rich  as  the  poor  ;  nor  the  prince  as  the  peofant. 
Now,  tho'  it  be  not  lawful  for  any,  however  gfeat 
abundance  they  may  have,  or  whatever  their  edu- 
cation may  be,  to  ufe  that  which  is  merely  fuper- 
fluous  ;  yet  feeing  their  education  has  accuftomed 
them  thereunto,  and  their  capacity  enables  them  fo 
to  do,  without  being  profufe  or  extravagant,  they 
may  ufe  things  better  in  their  kind,  than  fuch  whofe 
tducation  hath    neither    accuftomed  thero  to  fuch 


differs  accord- 
ingly, 


Oj  Salutations  ^^/^ Recreations.  517 

things,  nor  their  capacity  will  reach  to  compafs 
them.  For  it  is  beyond  queflion,  that  whatever  The  lawful  o? 
thing  the  creation  affords  is  for  the  ufe  of  iTian,  o?'theweaaon. 
and  the  moderate  ufe  of  them  is  lawful ;  yet,  ^er 
nccidens,  they  may  be  unlav/ful  to  fome,  and  not  to 
others.  As  for  inftance,  he  that  by  reafon  of  his 
eflate  and  education  hath  been  ufed  to  eat  flejh  and 
drink  wine,  and  to  be  cloathed  with  t\\tjineji  ivogI, 
if  his  eftate  will  bear  it,  and  he  ufe  it  neither  in 
fuperfluity,  nor  immoderately,  he  may  do  it  \  and 
perhaps,  if  he  Ihould  apply  himfelf  to  feed,  or  be 
cloathed  as  are  the  peafants,  it  might  prejudice  the 
health  of  his  body,  and  nothing  advance  his  foul. 
But  if  a  man,  wliofe  eftate  and  education  had  ac- 
cuflomed  him  to  both  coarjer  food  and  ralmenty 
fhould  flretch  himfelf  beyond  what  he  had,  or  were 
ufed  to,  to  the  manifeft  prejudice  of  his  family  and 
children,  no  doubt  it  would  be  unlawful  to  him, 
even  fo  to  eat  or  be  cloathed  as  another,  in  whom 
it  is  lawful ;  for  that  the  other  may  be  as  much 
mortified,  and  have  denied  himfelf  as  much  in 
coming  down  to  that,  which  this  afpires  to,  as  he, 
in  willing  to  be  like  him,  afpires  beyond  what  he 
either  is  able,  or  hath  accuflomcd  to  do.  The  fafe 
place  then  is,  for  fuch  as  have  fulnefs,  to  watcli 
over  themfelves,  that  they  ufe  it  moderately,  and 
refcind  all  fuperfluities  ;  being  willing,  as  far  as  The  rich  t» 
they  can,  to  help  the  need  of  thofe  to  whom  Pro-  '^'^'p  "'"  p«^- 
vidence  hath  allotted  a  fmaller  allowance.  Lei  the 
brother  of  high  degree  rejoice,  in  that  he  is  abajed  ; 
and  fuch  as  God  culls  in  a  low  degree,  be  content  with 
their  condition,  not  envying  thofe  brethren  who  have 
greater  abundance,  knowing  they  have  received  abun- 
dance, as  to  the  inward  man  ;  which  is  chiefly  to  be 
regarded.  And  therefore  beware  of  fuch  a  temp- 
tation, as  to  ufe  their  calling  as  an  engine  to  be 
richer,  knowing,  they  have  this  advantage  beyond 
the  rich  and  noble  that  are  called,  that  the  truth 
doth    not   ajiy   ways  abafe  them,   nay  not  in  the 


518  ROPOSITION    XV. 

cftcem  of  the  world,  as  it  doth  in  the  other  ;  but 
that  they  are  rather  exalted  thereby,  in  that  as  to 
the  inward  and  fpiritnal  fellowftiip  of  the  faints, 
they  become  the  brethren  and  companions  of  the 
greateft  and  richefl ;  and  in  this  refpe^H:,  Let  him  of 
low  degree  rejoice  that  he  is  exalted. 

Thefe  things  premifed,  I  would  ferioufly  pro- 
pofe   unto  all   fuch,  as  choofe  to  be  Chrijtians  in- 
deed,  and    that    in    nature^   and   not  in  name  only, 
whether  it  were  notdefirable,  and  would  not  greatly 
contribute  to  the  commendation  of  Chriftianity ,  and 
to  the  increafe  of  the  life  and  virtue   of  Chrift,   if 
all  fwperfluous  titles  of  honour^  ■profufenejs  and  ■pro- 
digality in  meat  and  apparel,    gaming,  Jporting    and 
playing,  were  laid   afide   and  forborn  ?   And  whe- 
ther fuch  as  lay  them  afide,   in  fo  doing,  walk  not 
more   like  the  difciples  of  Chrifl:  and  his  apoftles, 
and  are  therein  nearer  their  example,  than  fuch  as 
ufe  them  ?   Whether  the  laying  them  afide  would 
hinder  any  from  being  good  Chriflians  ?  Or  if  Chri- 
ftians  might  not  be  better  without  them,  than  with 
them  ?    Certainly  the  Joher  and  Jerious  among  all 
forts  will  fay,  Tea.     'Ihen  furely  fuch  as  lay  them 
afide,  as  reckoning  them  unfuitable  for  Chriftians, 
are   not  to  blamed,   but  rather  commended  for  fo 
doing  :  becaufe  that  in  principle  and  practice  they 
effeftually  advance  that,  which  others  acknowledge 
were  defirablc,  but  cgn  never  make  effectual,  fo  long 
as  they  allow  the  ufe  (:i{  them  as  lawful.     And  God 
hath  made  it  manifeft  in  this  age,  that  by  difcover- 
ing  the   evil   of  fuch  things,   and  leading  his  wit- 
uefFcs  out  of  them,   and  to  teftify  againfl  them,  he 
hath  produced  effectually  in  many  that  mortification 
and  ahflra^ion  from  the  love  and  cares  of  this  worlds 
who  daily  are  converfing  in  the  world  (but  inwardly 
redeemed   out  of  it)  both  in  wedlock,  and  in  their 
lawful  em.ployments,  which  was  judged  could  only 
be  obtained  by  fuch  as  were  fliut  up  in  clcijlers  and 
monafieries.     Thus  much  in  general. 


0/ Salutations  ^//^Recreations.  519 

§  .  III.  As  to  the  firft  we  affirm  pofitivcly,  That 
//  is  not  lawjid  for  Chrijlians  either  to  give  or  receive 
thefe  titles  of  honour ,  as,  Tour  Holinefs,  Tour  Ma- 
jejtyy   Tour  Excellency y  Tour  Eminency ,   J^c. 

Firft,  Becaufe  thefe  titles  are  no  part  of  that  obe-  Titks. 
flience  which  is  due  to  magijlrates  or  fuferiors  ; 
neither  doth  the  giving  them  add  to  or  diminifii 
from  that  fubje6lion  we  owe  to  them,  which  confifts 
tn  obeying  their  jujl  and  laivfitl  commands^  not  in  ti- 
tles and  deftgnations . 

Secondly,  We  find  not  that  in  the  fcripture  any  ^^^^^jj,^  i,^ 
fucli  titles  are  ufed,  either  under  the /^w  or  the  and  gofpci. 
gofpcl :  but  that  in  the  fpeaking  to  ^//;^j-,  princes^ 
or  nobL's,  tliey  ufed  only  a  fimple  compellation,  as 
D  King!  and  that  without  any  further  deiignation, 
fave  perhaps  the  name  of  the  pcrfcn,  as  0  King 
Agrippa.  i^c. 

Thirdly,  It  lays  a  neceflity  upon  Chrijtians  moft  Lyinj titles, 
frequently  to  lie  ;  becaufe  the  perlbns  obtaining 
thefe  titles,  either  by  elet^tiou  hereditarily,  may 
frequently  be  found  to  have  nothing  really  in  them 
deferving  them,  or  anfwering  to  them  ;  as  fome, 
to  whom  it  is  faid,  7  our  Excellency,  having  nothing 
of  excellency  in  them  ;  and  he  who  is  called.  Tour 
\Gr(7ce,  appears  to  be  an  enemy  to  grace  ;  and  he 
who  is  called,  Tour  Honour,  is  known  to  be  bafe 
and  ignoble.  I  wonder  what  law  of  man,  or  what 
patent  ouffht  to  oblige  me  to  make  a  lie,   in  callino- ^^tcntsdo  not 

1  -I  I  ■/  J  j>    T  1  ,  ^      '^oblige  to  a   lie. 

good,  evil ;  and  evtly  good  f  I  wonder  what  law 
of  man  can  fecure  me,  in  fo  doing,  from  the  juft 
judgment  of  God,  that  will  make  me  account  for 
every  idle  word?  And  to  be  is  fomcthing  more. 
Surely  Chriftians  fliould  be  adiamed  that  fuch  laws, 
manifeftly  croffing  the  law  of  God,  fiiould  be 
•imong  them. 

If  it  be    faid,   IFe  ought  in  charity  to  Juppcje  /Z'^/Objetl. 
tb-y  have   thefe  virtues,   becaufe  the  king  has  bejlozved 
thofe   titles  upon  thern^  cr   that   they  arc  dcfc ended  cf 
Such  as  deferved  them  ; 


520  R  O  P  O  S  I  T  I  O  N    XV. 

Anfw.  I  anfwer,   C/j^rZ/jy  deftroys  not  knowledge:  I  an 

not  obliged  by  chanty,  either  to  believe  or  fpeal 
a  lie.  Now  it  is  apparent,  and  cannot  be  deniec 
by  any,  but  that  thofe  virtues  are  not  in  many  o: 
the  perfons  exprefled  by  the  titles  they  bear ;  nei 
ther  will  they  allow  to  fpeak  fo  to  fuch,  in  whon 
thefe  virtues  are,  unlefs  they  be  fo  dignified  b) 
outward  princes.  So  that  iiich  as  are  truly  vir 
tuous,  muft  not  be  ftiled  by  their  virtues,  becauf( 
not  privileged  by  the  princes  of  this  world  :  anc 
fuch  as  have  them  not,  muft  be  fo  called,  becauf< 
they  have  obtained  a  patent  fo  to  be  :  and  all  thi; 
is  done  by  thofe,  who  pretend  to  be  his  followers 
that  commanded  his  difciples,  Not  to  be  called  o^ 
men,  Majler ;  and  told  them,  fuch  could  not  he 
lieve^  as  received  honour  one  from  another y  andjough, 
not  the  honour  which  cornet h  from  God  only.  This 
fo  plain,  to  fuch  as  will  indeed  be  Chrifl'ians,  tha: 
it  needs  no  confequence. 
Your  Hoii-  Fourthly,    As   to  thofe    titles   of  Holinefs,  Emi\ 

Gri/&c  nency  znd  Excellency,  ufed  among  the  Paprjls  to  th' 
Pope  and  Cardinals,  Sec.  and  Grace,  Lordjhip,  an(: 
IVorJJjip,  ufed  to  the  Clergy  among  the  Protejiantsl 
it  is  a  moft  blafphemous  ufurpation.  For  if  the] 
ufe  Holinefs  and  Grace,  becaufe  thefe  things  ough 
to  be  in  a  Pope,  or  in  a  Bijhop,  how  come  they  tt 
ufurp  that  peculiarly  to  themfelves  I  Ought  no' 
holinefs  and  grace  to  be  in  every  Chriftian  ?  An: 
fo  every  Chriftian  ftiould  fay,  Tour  Holinefs,  an* 
Tour  Grace,  one  to  another.  Next,  how  can  the; 
in  reafon  claim  any  more  titles,  than  were  prac 
tifed  and  received  by  the  apoftles  and  primitiv 
Chriftians,  whofe  fucceffors  they  pretend  they  are, 
and  as  whofe  fucceffors  (and  no  otherwife)  them! 
felves,  I  judge,  will  confefs  any  honour  they  feel 
is  due  to  them  ?  Now  if  they  neither  fought,  re 
ceived,  nor  admitted  fuch  honour  nor  titles,  hoVj 
came  thefe  by  them  ?  If  they  fay  they  did,  ki 
them  prove  it  if  they  can  :  we  find  no  fach  thinji 


0/ Salutations  ^//^  Recreations  521 

in  the  fcripturc.  The  Chriftians  fpake  to  the  apo- 
flles  without  any  fuch  denomination,  neither  fay- 
ing, If  it  -plcaje  Tour  Grace ^  Tour  Holinefs^  Tour 
Lordjhipy  nor  Tour  JVorJhip  ;  they  are  neither  called. 
My  Lord  Peter,  nor  My  LordV2L\i\  ;  nor  yet  Mafier 
Peter,  nor ik%?^r Paul ;  nor. Do^or  Peter,  nor  Doftor 
Paul  ;  but  fingly  Peter  and  Paul ;  and  that  not  only 
in  the  fcripture,  but  for  fome  hundreds  of  years 
after  :  fo  that  this  appears  to  be  a  manifeft  fruit 
of  the  apoftafy.  For  if  thefe  titles  arife  either 
from  the  office  or  luortb  of  the  perfons,  it  will  not 
be  denied,  but  the  apofUes  deferved  them  better 
than  any  now  that  call  for  them.  But  the  cafe  is 
plain,  the  apoftles  had  the  holinefsy  the  excellency ^  Hypocrites 
the  grace  ;  and  becaufe  they  w^ere  holy^  excellent ,  ^^"'  '"^*^'' 
2i\\i\  gracious^  they  neither  ufed,  nor  admitted  of  fuch 
titles  :  but  thefe  having  neither  holinefs,  excellency y 
nor  grace,  will  needs  be  fo  called,  to  fatisfy  their 
ambitious  and  oflentatious  minds,  which  is  a  mani- 
feft token  of  their  lypocrijy. 

Fifthly,  As  to  that  title  of  Maje^y,  ufually  afcrib- 
ed  to  princes,  we  do  not  find  it  given  to  any  fuch  in 
the  holy  fcripture  ;  but  that  it  is  fpecially  and  pe- 
culiarly afcribed  unto  God,  as  i  Chron.  xxix.  1 1 .  Job 
'xxxvii.  22.  P/i?/.  xxi.y.  and  xxix.  4.  and  xlv.  3.  and 
xciii.  I.  and  xcvi.  6.  ]Ja.  ii.  10.  and  xxiv.  14.  and 
xxvi.  10.  Heb.  i.  3.  2  Pet.  i.  16.  and  many  more 
places.  Hence  faith  Jude,  vcr.  25.  To  the  only  wije 
.  God  our  Saviour,  be  glory  and  majcjiy.  Sec.  not  to 
S  men.  We  find  in  fcripture  the  proud  king  Nebu- 
chadnezzar afiTuming  this  title  to  himfelf,  Dan.  iv. 
30.  who  at  that  time  received  a  fiifficient  reproof, 
by  afuddcn  judgment  which  cameuponhim.  There- 
■fore  in  all  the  compellations  ufed  to  princes  in  the 
Old  Teftarnent,  it  is  not  to  be  found,  nor  yet  in  the 
Nciv.  Paul  WAS  very  civil  to  ylgrippa,  yet  he  p^ives 
him  no  fuch  title  :  neither  was  this  title  ufed  among 
Chriftians  in  the  primitive  times.  Hence  the  Ec- 
clefiajlical  llijlory  of  the  Reformation  of  France^  re- 


522  PROPOSITION    XV. 

lating  the  fpeech  of  the  Lord  Rochfort,  at  the  ail 

fembly  of  the  eftates  of  France,  held  under  Cbarh 

Eccief.  Hift.     the  Ninth,   in  the  year   1560,  faith,    'That  this  he 

1. 4.  p.  445.     rangue  was   well  remarked^  in   that  he  ujed  not  tk 

Your  Majefty   wovd  [MajeftyJ   invented  by  flatterers  of  late  yean 

Xn'^^ot'.ceTf  And  yet  this   author  minded  not  how   his  mafle 

ia  156a  Calvin  iifed  this  flattering  title  to  Francis  the  Firft 

King  of  France  ;   and    not   only  fo,   but  calls  hir 

Mofl  Chriflian  King,  in  the  epiftie  to  his  Inflitutions 

though  by  his  daily  perfecuting  of  the  reformers ^  i 

was  apparent,  he  was  far  from  being  fuch,  even  i; 

Calvin's  own  efteem.     Surely  the  complying  wit) 

fuch  vain  titles,  impofed  and  introduced  by  Anti 

chrifl,   greatly  tended  to  ftain  the  reformation^  anc 

to  render  it  defe(!l:ive  in  many  things. 

Laftly,  All  thefe  titles  and  fliles  of  honour  an 

to  be  rejected  by    Cbrifliansy  becaufe  they  are  u 

feek  the  honour  that  comes  from  above,  and  not  tht 

honour  that  is   from  below :  but  thefe  honours  an 

not  that  honour  that  comes  from  above,  but  an 

from  below.     For  we  know  well  enough  what  in 

duftry,   and   what  pains  men   are  at  to   get  thef< 

things,   and  what  part  it  is  that  feeks  after  them 

mindTovw       to  wit,   the  froud,   injolent,   haughty,   afpiring  rnind 

totics.  Yo\:  judge,  Is  it  the  meek  and  innocent  Spirit  of  ChriJ 

that  covets  that  honour  ?  Is  it  that  Spirit  that  muf 

be  of  no  reputation  in  this  tvorld,  that  has  its  conver-\ 

Jation  in  heaven,  that  comes  to  have  fellowpip  iviti 

Phil.  iii.  ^o.      ^^^  j^^^^  ^jr  Q^^.^   j^  jj.  j.j^^^  3pj^.j.^   J  ^^y^  ^^^^   j^^^^j 

that  honour,  that  feeks  after  that  honour,  thai 
pleads  for  the  upholding  of  that  honour,  thai 
frets,  and  rages,  and  fumes,  when  it  is  denied  thai 
honour  \  Or  is  it  not  rather  the  lordly  infulting 
Lucifer's  fpirit.  fpiHt  of  Lucifer,  the  prince  of  this  world,  he  that 
of  old  aifefted  and  fought  after  this  honour,  and 
loved  not  to  abide  in  the  fubmiffive  low  place  i 
And  fo  all  his  children  are  poffefTed  with  the  fame 
ambitious  proud  mind,  feeking  and  coveting  titles 
of  honour  J  which  indeed  belong  not  to  them.    Fox 


0/ Salutations  ^/fi  Recreations.  523 

let  us  examine,  *  JVho  they  are  that  are  honourable 
indeed  f  Is  it  not  the  righteous  man  ?  Is  it  not  the  '  s*""-  »•  so* 
holy  man  f  Is  it  not  the  humble-hearted  maijy  the 
meek-fpirited  man  f  And  are  not  inch  thofe  that 
ought  to  be  honoured  among  Chrijlians  ?  Now  of 
thele,  may  there  not  be  poor  Men,  Labourers,  filly 
Filhcrmen  ?  And  if  f'o,  how  comes  it  that  the  tides 
ci^ honour  are  not  befloweduponfuch  ?  But  who  arc 
they  that  generally  receive  and  look  for  this  ho- 
nour ?  Are  tliey  not  the  rich  ones,  fuch  as  have 
abundance  of  the  earth,  as  be  like  the  rich  glutton, 
fuch  as  are  proud  and  ambitious,  fuch  as  are  oppref- 
fors  of  the  poor,  fuch  as  fwcll  with  lufl;  and  vanity, 
and  all  fuperfiuity  of  naughtinejs,  who  are  the  very 
abomination  and  plague  of  the  nations  ?  Are  not 
thefe  they  that  are  accounted  honourable,  that  re- 
quire and  receive  the  titles  of  honour,  proud  Ha- 
mans  i  Nov/  whether  is  this  the  honour  that  comes 
from  God,  or  the  honour  from  below  ?  Doth  God 
honour  fuch  as  daily  dhhonour  him,  and  difobey 
him  ?  And  if  this  be  not  the  honour  that  comes 
from  God,  but  the  honour  of  this  world,  which  the 
children  of  this  world  give  and  receive  one  from 
another  ;  how  can  the  children  of  God,  fuch  as  are 
Chriftians  indeed,  give  or  receive  that  honour  among 
themfelves,  without  coming  under  the  reproof  of 
Chrifl,  who  faith,  ilmt  fuch  as  do  cannot  believed 
But  further,  if  we  refpeft  the  caufe  that  moll  fre- 
quently procures  to  men  thefe  titles  o^  honour,  there 
is  not  one  of  a  thoufand  that  iliall  be  found  to  be, 
becaufe  of  any  Chriftian  virtue  ;  butrather  for  things 
to  be  difcommcnded  among  Chrijlians  :  as  by  the 
f3.\-o\.\r  of  princes ,  procured  by  flattering,  and  often 

*  Ilierom,  in  his  cpifl!c  to  Celant,  aclmoniflieth  her,  That  (he  was  to 
be  preferred  to  none  for  her  nobiLily,  for  the  Chri'lian  religion  admits 
not  of  rcfpecl  of  perfons ;  neither  are  men  to  be  eiieenied  becaufe  of 
their  outward  condition,  but  according  to  the  difpofitioii  of  the  mind 
to  be  eUeemed  either  noble  or  bafe  ;  he  th;it  obcyeih  not  fin,  is  free  ; 
who  is  Drong  in  virtue,  is  noble.     Lit  the  cpijllc  <?/" Jamas  be  read. 

3    X 


524 


PROPOSITION     XV. 

by  worfe  means.  Yea,  the  mofl;  frequent,  and  ac- 
counted among  men  moft  honourable,  is  fighting, 
or  feme  great  martial  exploit  ^  v/hich  can  add  nothing 
to  a  Chriftian's  worth  :  fmce,  fure  it  is,  it  were  de- 
firable  there  were  no  fightings  among  Chriftians  at  all ; 
and  in  fo  far  as  there  are,  it  fhews  they  are  not  right 
Chriflians.  And  James  tells  us,  that  fighting  pro- 
ceeds from  the  lufis.  ^o  that  it  were  fitter  for  Chri- 
flians, by  the  Sword  of  God^s  Spirit,  to  fight  againft 
their  lufis,  than  by  the  prevalency  cf  their  lufts 
to  deftroy  one  another.  Whatever  honour  any 
might  have  attained  of  old  under  the  Law  this 
way,  we  find  under  the  Gofpel  Chriflians  commend- 
ed for  fiiffering,  not  for  fighting  ;  neither  did  any 
of  Chrift's  dilciples,  fave  one,  offer  outward  vio- 
lence by  the  fword,  in  cutting  off  Maichi/s's  ear  ; 
for  which  he  received  no  title  of  honour,  but  a  jufl 
reproof.  Finally,  if  we  look  either  to  the  nature  of 
this  honour  J  the  caufe  of  it,  the  ways  it  is  conveyed, 
the  terms  in  which  it  is  delivered,  it  cannot  be  ufed 
by  fuch  as  defire  to  be  Chrifiians  in  good  earnefl. 

§  .  IV.  Now  befides  thefe  general  titles  oi  honour, 
what  grofs  abufes  are  crept  in  among  fuch  as  are 
called  Chrifiians  in  the  ufe  of  compliments,  wherein 
not  fervants  to  maflers,  or  others,  with  refpeft  to 
any  fiich  kind  of  relations,  do  fay  and  write  to  one 
another  at  every  turn,  Tour  humble  fervant.  Tour 
moft  obedient  fervant,  Sec.  Such  wicked  cufloms 
have,  to  the  great  prejudice  of  fouls,  accuflomed 
Chriflians  to  lye  ;  and  to  ufe  lying  is  now  come  to 
be  accounted  civility.  O  horrid  apoflafy  !  for  it  is 
notorioufly  known,  that  the  ufe  of  thefe  compliments 
imports  not  any  defign  of  fervice,  neither  are  any 
fuch  fools  to  think  fo  ;  for  if  we  fhould  put  them 
to  it  that  fay  fo,  they  would  not  doubt  to  think  we 
abufed  them  ;  and  would  let  us  know  they  gave  us 
words  in  courfe,  and  no  more.  It  is  flrange,  that 
fuch  as  pretend  to  fcripture  as  the  rule  fhould  not 
be  afhamed  to  ufe   fuch  things  5  fmce  Elihu,  that 


0/ Salutations  ^«^  Recreations.  5-25" 

had  not  the  fcriptures,  could  by  the  Light  within 
him  (which  thefe  men  think  infufficient)  fay,  yob 
xxxii.  21,  22.  het  me  not  accept  any  man's perf on ^^ 
neither  let  me  give  flattering  titles  unto  men.  For  I 
know  not  to  give  flattering  titles  ;  in  Jo  doing  my  Maker 
would  Joon  take  me  azvay,  A  certain  ancient  de- 
vout man,  in  the  primitive  time,  fubfcribed  himfelf 
to  a  birtiop,  Tour  humble Jervant  ;  wherein  I  doubt 
not  but  he  was  more  real  than  our  ufual  complimen- 
ters  ;  and  yet  he  was  fharply  reproved  for  it*. 

But  they  ufually  object,  to  defend  themielves. 
That  Luke  faith ^  Mofl  Excellent  Theophilus  ;  and 
Paul,  M'jfl  Noble  Feflus. 

I  anfwer  ;  Since  Luke  wrote  that  by  the  dictates 
of  the  Infallible  Spirit  of  God,  I  think  it  will  not  be 
doubted  but  Theophilus  did.  deferveit,  as  being  really 
endued  with  that  virtue  :  in  which  cafe  we  fliall  not 
condemn  thofe  that  do  it  by  the  fame  rule.  But 
it  is  not  proved  that  Luke  gave  Theophilus  this  title, 
as  that  which  was  inherent  to  him,  either  by  his  Fa- 
ther, or  by  any  patent  Theophilus  had  obtained  from 
any  of  the  princes  of  the  earth  ;  or  that  he  would 
have  given  it  him,  in  cafe  he  had  not  been  truly 
excellent :  and  without  this  be  proved  (which  never 
can)  there  can  nothing  hence  be  deduced  againftus. 
The  like  may  be  faid  of  that  o^  Paul  to  Fe/ius ywhom.  concerning  tiie 
he  would  not  have  called  fuch,  if  he  had  not  been  '"''^  p^"'  g*^'« 
truly  noble 'y  as  indeed  he  was,  in  that  he  fuftered 
him  to  be  heard  in  his  own  caufe,  and  would  not 
give  way  to  the  fury  of  the  Jews  againft  him  ;  it 
was  not  becaufe  of  any  outward  title  beftowed 
upon  Feflus  J  that  he  fo  called  him,  elfe  he  would 

*  This  hiftory  is  reported  by  Cafauhonus,  in  his  book  of  Manners 
and  Cu/lom.s,  p.  160.  In  this  !a(l  age  he  is  efteemed  an  uncivil  man, 
who  w\ll  not  either  to  his  inferior  or  equal  fubfcribe  W\mfe\(  Servant, 
But  Sulbilius  Severus  was  heretofore  iharply  reproved  by  Paulinus, 
bilhop  of  Nola,  becaufe  in  his  epiHIe  he  fiblcribed  himfelf  bis  Servant, 
faying,  Beware  thou  fub\cribe  not  t/irfi-lf\\\%  Servant,  wh^  is  thy  Hro- 
ther  ;  for  /lattery  is  Jin/'ii/,  no^  a  tejlimony  oj'  humility  to  jfive  t>'ofe  ho- 
nours to  men,  which  are  only  due  to  the  One  Lord,  Majler,  and  GOD, 


526  PROPOSITION    XV. 

have   given  the  fame    appellation    to  his    prcde- 

cefTor  Felix,  who  had  the  fame  office  ;  but  being 

a  covetous   man,  we  find  he   gives  him   no  fuch 

fiik. 

,    ^  ^ .  V.  It  will  not  be  unfit  in  this  place  to   fay 

The  finorular       r  t  •  '  y  r  r    y         r  i 

number  to  one  lomething  conceming  the  uhng  or  the  JinguUir  mini- 
pcrfon  uied      i^gf  ^Q  Qj^g  perfon  :  of  this  there  is  no  controverfy 

m  the  Li'.in.        .         ,         -r       •  t-  i  r         i  i 

in  the  Latin,  for  when  we  Ipeak  to  one,  we  al- 
ways ufe  the  pronoun  [TU,3  and  he  that  would 
do  otherwife,  would  break  the  rules  of  grammar. 
For  what  boy,  learning  his  rudiments,  is  ignorant, 
that  it  is  incongruous  to  fay  [yos  amas,  vos  legis,^ 
that  is  [you  love/},  you  readefi\  fpeaking  to  one  ? 
But  the  pride  of  man,  that  hath  corrupted  many 
things,  refufes  alfo  to  ufe  this  fimpliciiy  of  fpeak- 
ing in  the  vulgar  languages.  For  being  puffed  up 
with  a  vain  opinion  of  themfelves,  as  \i X.\\t  fingu- 
lar  number  were  not  fufficient  for  them,  they  will 
have  others  to  fpeak  to  them  in  the  plural.  Hence 
Luther,  in  his  plays,  reproves  and  mocks  this  manner 
of  fpeaking,  faying,  Magijler,  vos  es  iratiis :  which 
corruption  Er^w^^j-  fufficiently  refutes  in  his  book  of 
tvriting  epijlles  :  concerning  which  likewife  James 
Howell,  in  his  epiftle  to  the  nobility  of  England,  be- 
fore the  French  and  Englijh  Di5lio7iary ,  takes  notice, 
That  both  in  France,  and  in  other  nations,  the  word 
[THOU]  %uas  itjed  in  Jp caking  to  one  ;  but  by  Juccejfion 
cf  time,  when  the  Roman  commonwealth  grew  into 
an  empire,  the  courtiers  began  to  magnify  the  empe- 
ror, (as  being  furnif/Ded%vith  power  to  confer  dignities 
Uo-w  the  word  ^fid offices)  ujtng  the  ivjrd  [yo\i,~\  yea,  and  deifying 
Y  ucame  tobc  ^/^  ^///;,  morc    rgmarka'hlc  titles  ;  concerninz  which 

iiled  to  a  fingle  j    •        i  •  m  n\^  ,  i 

perfon.  matter,   we  read  in  the  epijtles  oj  oymmachus  to  the 

emperors  Theodofius  and  Valentinianus,  where  he 
vfeth  thefe  forms  of  fpeaking,  Veftra  iEternitas,  Tour 
Eternity  ;  Veflrum  Numen,  2'our  Godhead  ;  Veflra 
Serenitas,  7'our  Serenity  ;  Veflra  Clementia,  Tour 
Clemency.  So  that  the  word  [You]  in  the  plural 
number,  together  with  the  ether  titles  and  compella- 


0/Salutations  ^^^Recreations.  527 

iions  0/  honour,  fecm  to  have  taken  their  rife  from  mo- 
narchial  government ;  which  afterwards  by  degrees^, 
cavie  to  be  derived  to  private  perfons. 

The  fame  is  witncHed  by  John  MareJiuSy  of  the 
French  academy,  in  the  preface  of  his  Clovis :  Let 
none  wonder,  laith  he,  that  the  word  [Thou]  is  ifed 
in  this  work  to  Princes  and  Princeifes;  for  we  ufe 
the  fame  to  God  :  and  of  old  the  fame  was  ufed  to 
yVlexanders,  Caefars,  Queens  and  Emprefles.  The 
ufe  of  the  word  [You,]  when  one  perjon  is  fpoken  to, 
was  only  introduced  by  thefe  bafe  flatteries  of  men  of 
latter  ages,  to  whom  it  feemed  good  to  ufe  the  plural 
number  to  one  perjon,  that  he  may  imagine  himjelf 
alone  to  be  equal  to  many  others  in  dignity  and  worth; 
from  whence  at  lafl  it  came  to  perfons  of  lower  quality. 

To  the  lame  purpofe  fpeakcth  alfo  M.  Godeau,  in 
his  preface  to  the  New  Tedament  traflation :  / 
had  rather,  faith  he,  faithfully  keep  to  the  exprefs 
words  of  Paul,  than  exactly  follow  the  polifhed  file  of 
our  tongue;  therefore  I  ahvayi  ufe  that  form  of  calling 
God  in  the  lingular  number,  not  in  the  plural  ;  and 
therefore  I  jay  rather  [Thou]  than  [You.]  /  confefs 
indeed,  that  the  civility  and  cufiom  of  this  world  re- 
quires him  to  be  honoured  after  that  manner ;  but  it  is 
likewije  on  the  contrary  true,  that  the  original  tongue 
of  the  New  Teflament  hath  nothing  common  with  ftch 
manners  and  civility ;  fo  thai  not  one  of  thefe  many 
old  verfions  we  have  doth  obferve  it.  Let  not  men 
believe,  that  we  give  not  refpeH  enough  to  God,  in  that 
we  call  him  by  the  word  [Thou]  which  is  neverthclefs  The  word 
far  otherwife  ;  for  I  feem  to  myfclf  (may  be  by  the  J^^^'^  fo''^'^ 
efftU  of  cufom)  more  to  honour  his  Divine  Majcfy,  thin  You. 
in  calling  him  after  this  manner,  than  if  I  fhould  call 
him  after  the  manner  of  men,  who  are  fo  delicate  in 
their  forms  of  fpeech. 

See  how  clearly  and  evidently  thefe  men  wit- 
nefs,  that  this  form  of  fpcaking,  and  thefe  pro- 
fane titles,  derive  their  origin  from  the  bafe 
flattery  of  thefe  laft  agcs^  and  from  the  delicate 


5-23  PROPOSITION    XV. 

haughtinefs  of  ivorUly  men^  who  have  invented 
thefe  novelties,  that  thereby  they  might  honour 
one  another,  under  I  know  not  what  pretence  of 
civility  and  refpeSl.  From  whence  many  of  the 
prefent  Chrijtians  (fo  accounted)  are  become  fo 
perverfe,  in  commending  moft  wicked  men,  and 
wicked  cuftoms,  thzt  the  Jimp  Hetty  of  the  Go/pel  is 
wholly  loft  ;  fo  that  the  giving  of  men  and  things 
their  own  names  is  not  only  worn  out  of  cuftom, 
but  the  doing  thereof  is  accounted  abfurd  and 
rude  by  fucli  kind  of  delicate  parajites^  who  de- 
Jire  to  afcribe  to  this  flattery,  and  abufe  the  name 
&f  civility.  Moreover,  that  this  way  of  fpeaking 
proceeds  from  an  high  and  proud  mind,  hence  ap- 
pears ;  becaufe  that  men  commonly  ufe  the  Jingular 
number  to  beggars,  and  to  their /erv ants  ;  yea,  and 
in  their  prayers  to  God,  Thus  the  Juperior  will 
fpeak  to  his  inferior,  who  yet  will  not  bear  that 
the  inferior  fo  to  fpeak  to  him,  as  judging  it  a  kind 
of  reproach  unto  him.  So  hath  the  pride  of  men 
placed  God  and  the  beggar  in  the  fame  category.  I 
think  I  need  not  ufe  arguments  to  prove  to  fuch 
as  know  congruous  language,  that  we  ought  to 
life  the  Jingular  number  fpeaking  to  one  ;  which  is 
the  common  dialeiSl  of  the  whole  fcripture,  as 
alfo  the  moft  interpreters  do  tranflate  it.  Seeing 
therefore  it  is  manifeft  to  us,  that  this  form  of 
fpeaking  to  men  in  the  plural  number  doth  pro- 
ceed from  pride,  as  well  as  that  it  is  in  itielf  a 
lie,  we  found  a  neceflity  upon  us  to  teftify  againft 
this  corruption,  by  ufmg  the  Jingular  equally  unto 
all.  And  although  no  reafon  can  be  given  why  we 
(hould  be  perfecuted  upon  this  account,  elpecially 
Scripture  Qja-  by  Chrijlians,  who  profefs  to  follow  the  rule  of 
ll^gSTag?'"  fcripture,  whofe  dialed  this  is  ;  yet  it  would  per-  , 
haps  feem  incredible  if  I  fliould  relate  how  much  I 
we  have  fuffered  for  this  thing,  and  how  thefe  proud 
ones  have ///;«(?^,  fretted,  znd  gnaj/jed  their  teeth,  fre- 
quently beating  ^ndjlriking  us,  when  we  have  fpoken 


0/ Salutations  ^^Recreations.  52p 

to  them  thus  in  the  Jingular  number  :  whereby  we 
are  the  more  confirmed  in  our  judgment,  as  feeing 
that  this  tejlimony  of  truths  which  God  hath  given 
us  to  bear  in  all  things,  doth  fo  vex  the  ferpentinc 
nature  in  the  children  of  darknefs. 

§.  VI.  Secondly,  Next  unto  this  of  titles,  the  Bowing  to 
other  part  of  honour  ufed  among  Ghrifiians  is  the  ™^">  **' 
kneeling,  bowingy  and  uncoveritig  of  the  head  to  one 
another.  I  know  nothing  our  adverfaries  have  to 
plead  for  them  in  this  matter,  fave  fomc  few  in- 
ftances  of  the  Old  Tejiament,  and  the  cujlom  of  the 
country. 

The  firft  are,  luch  as  Abraham^ s  boiving  himfelf  to 
the  children  of  Heth,  and  Lot  to  the  two  angels, 
Sec, 

But  the  practices  of  thefe  patriarchs,  related  as 
matters  of  faft,  are  not  to  be  a  rule  to  Chriftians, 
now  ;  neither  are  we  to  imitate  them  in  every 
practice,  which  has  not  a  particular  reproof  added 
to  it  :  for  we  find  not  Abraham  reproved  for 
\.'xY\\\<g  Hagar ,  &c.  And  indeed  to  fay  all  things 
were  lawful  for  us  which  they  praftifed,  would 
produce  great  inconveniences  obvious  enough  to 
all.  And  as  to  the  cufloms  of  the  nations,  it  is  a  very 
ill  argument  for  a  Chriftian's  pradice  ;  we  fhould  the^.adonT n» 
have  a  better  rule  to  walk  by  than  the  cujiom  of  1:"'*=  "*  c*^"- 
thc  Gentiles  ;  the  apoftles  defire  us  not  to  be  con- 
formed to  this  -ii'crld,  Sec.  We  fee  how  little  they  Rom.  ^u.  z. 
have  to  fiiy  for  themfelves  in  this  matter.  Let  it 
be  obferved  then,  whether  our  reafons  for  laying 
afide  thefe  things  be  not  confiderabls  and  weighty 
enough  to  uphold  us  in  fo  doing. 

Firft,  We  fay,  That  God,  who  is  the  Creator  of 
man,  and  he  to  zuhom  he  ozveth  the  dedication  both  of 
foul  and  body,  is  over  all  to  be  ivorflnpfed  and  adored^ 
and  that  not  only  by  the  Jpirit,  but  aljo  with  the  pro- 
flration  of  body.  Now  kneeling,  bczuing,  and  un-  Bowing  n 
covering  of  the  head,  is  the  alone  outward  hgnifi- 'Sy'duc  [o '' 
cation  of  our  adcraiion  towards  G:d,  and  therefore  ^<^'^- 


530  PROPOSITION    XV. 

//  //  not  lawful  to  give  it  unto  man.  He  that  kneeleth, 
or  proflrates  himfelf  to  man,  what  doth  he  more 
to  God  ?  He  that  boweth,  and  uncovereth  his  head 
to  the  creature^  what  hath  he  referved  to  the  Crea- 
tor ?  Now  the  apoftle  (hews  us,  that  the  uncovering 
of  the  head  is  that  which  God  requires  of  us 
in  our  worfhipping  of  him,  i  Cor.  5ii.  14.  But  if 
we  make  our  addrefs  to  men  in  tlie  fame  manner, 
where  lieth  the  difference  I  Not  in  the  outward 
fignificationt  but  merely  in  the  intention  ;  which 
opens  a  door  for  the  Popiflo  veneration  of  images^ 
which  hereby  is  neceffarily  excluded. 

Secondly,  Men  being  alike  by  creation  (though; 
their  being  ftated  under  their  feveral  relations  re- 
quires from  them  mutual  fervices  according  to  thofe 
refpecTrive  relations)  owe  not  worpip  one  to  another^ 
but  all  equally  are  to  return  it  to  God  :  becauje  it  is  to 
him,  and  his  name  alone,  that  every  knee  mufl  bowy 
and  before  -ivhofe  throne  the  four  and  twenty  elders 
"proflrate  themf elves.  Therefore  for  men  to  take  this 
one  from  another,  is  to  rob  God  of  his  glory  :  fmce 
all  the  duties  of  relations  may  be  performed  one 
to  another  without  thefe  kind  of  bowings,  which 
therefore  are  no  eifential  part  of  our  duty  to  man, 
but  to  God.  All  men,  by  an  inward  inftindl,  in 
all  nations  have  been  led  to  proftrate  and  bow 
themfelves  to  God.  And  it  is  plain  that  this  bow- 
ing to  men  took  place  from  a  Jlavijh  fear  poITeffing 
fomc,  which  led  them  to  fet  up  others  as  gods  j 
when  alfo  an  ambitious  proud  fpirit  got  up  in 
thofe  others,  to  ufurp  the  place  of  God  over  their 
brethren. 

Thirdly,  IFe  fee  that  Peter  refujed  it  from  Cor- 
nelius, faying.  He  wai  a  man.  Are  then  the  pofes 
more,  or  more  excellent  than  Peter,  who  fuffer  men 
daily  to  fall  down  at  their  feet,  and  kifs  them  ? 
This  reproof  of  Peter  to  Cornelius  doth  abundant- 
ly fnew,  that  fuch  manners  were  not  to  be  admit- 
ted among  Chriflians.     Yea,  we  fee,  that  the  angel 


0/ Salutations  ^»<^  Recreations.  531 

twice  refufed  this  kind  of  bowing  from  JohUy  Rev. 
xix.  10.  and  xxii.  9.  for  this  reafon,  Eecanje  I  am 
thy  fellow-Jervant,  and  of  thy  brethren  ;  abundantly 
intimating  that  it  is  not  lawful  ^ov  fellow -ferv ants 
thus  to  proflrate  themlelves  one  to  another :  and  in 
this  refpeft  all  men  2.VG:  fellozufervants. 

If  it  be  faid,   John  intended  here  a  religious  wor-  Objecl, 
Jhij),   and  not  a  civil : 

I  anfwer ;  This  is  to  fay,  not  to  prove  :  neither  Anfw. 
can  v/e  fuppofe  ychn,  at  that  time  of  the  day,  fo 
ill-inftrud:ed  as  not  to  know  it  was  unlawful  to 
worlliip  angels ;  only  it  fliould  feem,  becaufe  of 
thofe  great  and  myilerious  things  revealed  to  him 
by  that  angely  he  was  willing  to  fignify  fome  more 
than  ordinary  tellimony  of  refped,  for  which  he 
was  reproved.  Thefe  things  being  thus  confidcr- 
ed,  it  is  remitted  to  the  judgment  of  fuch  as  are 
defirous  to  be  found  Ckriftians  indeed,  whether 
we  are  worthy  of  blame  for  waving  it  to  men. 
Let  thofe  then  that  will  blame  us  confider  whe- 
tiier  they  might  not  as  well  accufe  Mordecai  of  in- 
civility, who  was  no  lefs  fmgular  than  we  in  this 
matter.  And  forafmuch  as  they  accufe  us  herein  To  forbear 
of  rudenefs  and  pnde,  though  the  tellimony  of  our  !^owini<  to  man 
conicicnces  m  the  light  or  (jod  be  a  liilncient  nor  pride,  nor 
guard  againfl:  fuch  calumnies,  yet  there  are  of  us  '^"'^^"^^*' 
known  to  be  men  of  luch  education,  as  forbear 
not  thefe  things  for  want  of  that  they  call  good 
breeding  ;  and  we  Ihould  be  very  void  of  reafon, 
to  purchafe  that  pride  at  fo  dear  a  rate,  as  many 
have  done  the  exercife  of  their  confcience  in  this 
matter  ;  many  of  us  having  beenyi?;v/>'  beaten  and 
buffeted,  yea,  and  feveral  months  imprifoned,  for 
no  other  reafon  but  becaufe  we  could  not  fo  fa- 
tisfy  the  proud  unreafonable  humo'.rs  of  proud  raen^ 
as  to  uncover  our  heads,  and  boiv  0  ir  bodies.  Nor 
doth  our  innocent  pradlice,  in  (landing dill,  though 
upright,  not  putting  off  our  hats ,  any  more  than 
owY  f joes  J  the  one  being  the  covering  of  o\iy  beads  ^ 

^  Y 


5'32  PROPOSITION    XV. 

as  well  as  the  other  of  our  feet,  fhew  fo  mnch 
rudenefs,  as  their  beating  and  knocking  us,  &'c, 
becaufe  we  cannot  bow  to  them,  contrary  to  our 
confciences  :  which  certainly  iliews  lefs  meeknefs 
and  humility  upon  their  part,  than  it  doth  of  rude- 
nejs  or  "pride  upon  ours.  Now  fuppofe  it  were  our 
weaknefs,  and  we  really  under  a  miftake  in  this 
thing,  fince  it  is  not  alleged  to  be  the  breach  of 
any  Chriftian  precept,  are  we  not  to  be  indulged,  as 
the  apoftle  commanded  fhould  be  done  to  fuch 
as  fcrupled  to  eat  flejh  ?  And  do  not  perfccuting 
and  reviling  us  upon  this  account  (hew  them  to 
be  more  like  unto  proud  Haman,  than  the  difcl- 
ples  or  followers  of  the  meek,  Jelf-denying  Jejus  ? 
And  this  I  can  fay  boldly,  in  the  fight  of  God, 
from  my  own  experience,  and  that  of  many  thou- 
fands  more,  that  however  fmall  or  foolifli  this  may 
feem,  yet  we  behoved  to  choofe  death  rather  than 
do  it,  and  that  for  confcience  fake  :  and  that  in 
its  being  fo  contrary  to  our  natural  fpirits,  there 
are  many  of  us,  to  whom  the  forfaking  of  thefe 
bowings  and  ceremonies  was  as  death  itfelf ;  which 
we  could  never  have  left,  if  we  could  have  enjoyed 
our  peace  with  God  in  the  ufe  of  them.  Though 
it  be  far  from  us  to  judge  all  thofe  to  whom  God  hath 
not  f}oeW7i  the  evil  of  them,  under  the  like  hazard  ; 
yet  neverthelefs  we  doubt  not  but  to  fuch  as  would 
prove  faithful  witnejjes  to  Chrifl's  divine  light  in 
their  confciences,  God  will  alfo  fhew  the  evil  of 
thefe  things. 
Apparel  in  it.        S .  VU.  The  third  thwQ-  to  be  treated  of,  is  the 

vanity  and   lu-  ~'.  l      r  n     ■  r  r     n 

perfiuity  dif-  Vanity  oud  fuperjiiiity  of  apparel.  In  which,  y/ry?, 
allowed.  |.^Q  things  are  to  be  confidered,  the  condition  of  the 
perfon,  and  the  country  he  lives  in.  "We  (hall  not 
fay  that  all  perfons  are  to  be  cloathed  alike,  be- 
caufe it  will  perhaps  neither  fuit  their  bodies  nor 
their  eftatcs.  And  if  a  man  be  cloathed /c-^vr/}', 
and  without /i/p(?r/7////y,  tho'  they  may  he  finer  than 
that  which  his  fervant  is  cloathed  with,  we  fhall 


0/ Salutations  /z»^  Recreations.  yjj 

not  blame  him  for  it  :  the  abftaining  from  Jwper- 
fuities,  which  his  condition  and  education  have 
accuftomed  him  to,  may  be  in  him  a  greater  aft 
of  mortification  tlian  the  abflaining  from  finer 
cloatbs  in  the  fcrvant,  who  never  was  accuftomed 
to  them.  As  to  the  country^  what  it  naturally 
produces  may  be  no  vanity  to  the  inhabitants  to 
ufe,  or  what  is  commonly  imparted  to  them  by 
way  of  exchange,  ieeing  it  is  witliout  doubt  that 
the  creation  is  for  the  uie  of  man.  So  where  ftlk 
abounds,  it  may  be  worn  as  well  as  wool ;  and 
were  we  in  thofe  countries,  or  near  unto  them, 
where  gold  or  filvsr  were  as  common  as  iron  or 
brafs,  the  one  might  be  ufed  as  well  as  the  other. 
The  iniquity  lies  then  here,  P'irft,  When  from  a 
luft  of  vanity,  and  a  defire  to  adorn  themfelves, 
men  and  women,  not  content  with  what  their 
condition  can  bear,  or  their  country  eafily  affords, 
do  ftretch  to  have  things,  that  from  their  rarity, 
^nd  the  price  that  is  put  upon  them,  feem  to  be 
precious,  and  fo  feed  their  luft  the  more  ;  and 
this  all  fober  men  of  all  forts  will  readily  grant  to 
be  evil. 

Secondly,  When  men  are  not  content  to  make  a 
true  ufe  of  the  creation,  whether  the  things  be 
fine  or  coarje^  and  do  not  fatisfy  themfelves  with 
what  need  and  conveniency  call  for,  but  add 
thereunto  things  merely  fuperf^uous,  fuch  as  is  the 
ufe  of  ribbands  and  lacey  and  much  more  of  that 
kind  of  ftuff,  as  painting  the  face,  and  plaiting  the 
hair,  which  are  the  fruits  of  Xhe  fallen,  lufiful,  and 
corrupt  nature,  and  not  of  the  nezv  creation,  as  all 
will  acknovv' ledge.  hvA  Xho\\g\\  fobcr  rnen  among 
all  forts  will  fay,  that  it  were  better  thefe  things 
were  not,  yet  will  they  not  reckon  them  unlawful, 
and  therefore  do  admit  the  ufe  of  them  among  their 
church-members  j  but  we  do  account  them  altoge- 
ther unlawful,  and  unfuitable  to  Chrifiians,  and  that 
fo*-  tlicfc  reafons ; 


534 


PROPOSITION     XV. 


The  proper  ufe  Firfl.  I'he  ufe  of  clodths  Came  originally  from  the 
of  cioaibs.  fall.  If  man  had  not  fallen,  it  appears  he  would 
not  have  needed  them  ;  but  this  miferable  ftate 
made  them  neceirary  in  two  refpefts  :  i  To  cover 
his  nakednejs  ;  2  To  keep  him  from  the  cold ;  which 
are  both  the  proper  and  principal  ufe  of  them. 
Now  for  man  to  delight  himlelf  in  that  which  is 
the  fruit  of  his  iniquity,  and  tiie  confequence  of 
his  fm,  can  be  no  ways  lawful  for  him  :  fo  to  ex- 
tend things  beyond  their  real  ufe,  or  to  fuperadd 
things  wholly  fupcrfluous,  is  amanifefl  abufe  of  the 
creation,  and  therefore  not  lawful  to  Chriftians. 

Secondly,  Thofe  that  will  needs  lb  adorn  them- 
felves  in  the  ufe  of  their  cloaths,  as  to  befet  them 
with  things  having  no  real  ufe  or  neceility,  but 
merely  for  ornament  fake,  do  openly  declare, 
Nottopicafe  that  the  end  of  it  is  either  to  pleafe  their  luft 
their  ipiu.  ^for  which  end  thefe  things  are  chiefly  invented 
and  contrived)  or  otherwife  to  gratify  a  vain, 
proud,  and  ofientatioiis  mind  \  and  it  is  obvious  thefe 
are  their  general  ends  in  fo  doing.  Yea,  we  fee 
how  eafily  men  are  puffed  up  with  their  garments, 
and  how  proud  and  vain  they  are,  when  adorned 
to  their  mind.  Now  how  far  thefe  things  are  be- 
iov/  a  true  Chrifiian,  and  how  unfuitable,  needs 
very  little  proof.  Hereby  thofe  who  love  to  he 
gaudy  and  fuperfliious  in  their  cloaths,  fhew  they 
concern  themfelves  little  with  mortification  and 
Jelf  denial,  and  that  they  ftudy  to  beautify  their  bo- 
dies more  than  their  fouls  ;  which  prove  they  think 
little  upon  mortality,  and  fo  certainly  are  more  no- 
minal than  real  Chriffcians. 
Contrary  to  Thirdly,   The  fcripture  feverely  reproves  fuch 

cnpiure.  pracRiiccs,  botvi  commending  and  commanding  the 
contrary  ;  as  IJa.  'in.  how  feverely  doth  the  pro- 
phet reprove  the  daughters  of  Jjrael  for  their 
tinkling  orna?nents,  their  cauls,  and  their  round 
tires,  their  chains  and  bracelets,  &c.  and  yet  is 
it  not  flrange  to  fee  Chriflians  allow  themfelves 


0/ Salu  TATioNs  rt»^  Recreations.  5*35 

in  thefe  things,  from  whom  a  more  flrift  and  ex- 
emplary convcrfation  is  requh^ed  ?  Chrift  defires 
us  not  to  be  anxious  about  our  cloathing,  Mat.  vi. 
25.  and  to  fhew  tiie  vanity  of  luch  as  glory  in  the 
fplendor  of  their  cloathing,  tells  them.  That  even 
Solomon,  in  all  his  glory,  was  not  to  be  compared  to 
the  lily  of  the  field,  which  to-day  is^  and  to  -morrow 
is  caji  into  the  oven.  But  Rirely  they  make  fmall 
reckoning  of  Chrift's  words  and  doftrine  that 
are  fo  curious  in  their  cloathing,  and  fo  induftri- 
oiis  to  deck  themfelves,  and  lo  earnefl  to  juftify  it, 
and  ^2o  enraged  when  they  are  reproved  for  it.  The 
apoille  Paul  is  very  pofitive  in  this  refpeft,  1  Tim. 
ii.  9,  10.  /  will  therefore  in  like  manner  alfo  that 
women  adorn  themjehes,  in  modefi  apparel,  with  (Jjame- 
fjcednefs  and fobriety ,  and  not  with  broidered  hair^  or 
gold,  or  pearls,  or  coftly  array,  but  (which  becometh 
vjomm  profejjiag  godliiicfs)  with  good  works.  To  the 
fame  purpofe  faith  Peter,  i  Pet.  iii.  3,  4.  V/hofe 
adorning  let  it  not  be  that  outward  adorning  of  plait- 
ing the  Ixnr,  and  wear  iyig  of  gold,  or  of  putting  on  of 
apparel :  but  let  it  be  the  hidden  man  of  the  heart, 
in  that  which  is  not  corruptible,  even  the  ornament  of 
a  meek  and  quiet  fpirit,  &c.  Here  both  the  apoftles 
do  very  pofitivcly  and  cxpreiiiy  alfert  two  things. 
Firfl,  That  the  adorning  of  Chrifnan  women  (of 
whom  it  is  particularly  fpoken,  I  judge,  becaufe 
this  fex  is  moft  naturiilly  inclined  to  that  vanity, 
and  that  it  feeras  that  Chrifian  men  in  thofe  days 
deferved  not  in  this  rcfpecl  fo  much  to  be  re- 
proved) ought  not  to  be  outward,  nor  confirt  in 
the  apparel.  Secondly,  That  they  ought  not  to 
life  the  plaiting  of  the  hair,  or  ornaments,  Scq.  piahin^  th<- 
v/hich  was  at  that  time  the  cuftom  of  the  nations.  ^^='"''  '^'^' 
But  is  it  not  ftrange,  that  fuch  as  make  the  fcrip- 
ture  their  rule,  and  pretend  they  are  guided  by  it, 
ihould  not  only  be  fo  generally  in  the  ufe  of 
thefe  things,  which  the  fcripturc  fo  plainly  con- 
demns, but    alfo   fliould  attempt  to  juftify  them- 


536  PROPOSITION    XV. 

fclves  in  fo  doing  ?  For  the  apoftles  not  only  com- 
mend the  forbearance  of  thefe  things,   as   an  at- 
tainment commendable  in  Chriftians,  but  condemn 
the  ufe  of  them  as  unlawful  j  and  yet  may  it  not 
fcem   more   ftrange,  that   in  contradiftion  to  the 
apoftles  docTtrine,  as  if  they  had  refolved  to  flight! 
their   teftimony,  they  fliould  condemn  thofe  thatt 
out  of  confcience  apply  themfelves  ferioufly  to  fol- 
low it,  as  if  in  fo  doing  they  were  ftngular,  ^roiid, 
OT  Jwperftitious  ?  This  certainly  betokens  a  fad  apo-\ 
fiajy  in  thofe  that  will  be  accounted  Chriftians,  that 
they  are  fo  offended  with  thofe  who  love  to  follow 
Chrift  and  his  apoftles,  in  denying  of,  and  depart- 
ing from,  the  lying  vanities  of  this  perifiiing  world  ; 
and  fo  doth  much  evidence  their  affinity  with  thofe 
who  hate  to  he  reproved^   and  neither  will  enter  them- 
Jelvesy  nor  Juffer  thofe  that  would. 
Sports,  &G.  IB-       §.  VIII.  Fourthly,  Let   us  confider  the  ufe  of 
the"go1"peir'    gameSjfports,  comedies,   and  other  fuch  things,  com- 
monly and  indifferently  ufed  by  all  the  feveral  forts 
of  Chriftians,  under  the  notion  oi diver tijement  ^nd.\ 
recreation,  and  fee  whether  thefe  things  can  confift; 
with  the  Jerioiijnejs ,  gravity,  and  Godly  fear,  which  i 
the  gofpel  calls   for.    Let   us  but  view  and  look 
over  the  notions    of  them    that   call  themfelves; 
Chriftians,  whether  Papifts  or  Proteflants,   and  fee 
if  generally  there  be  any  difference,  fave  in  mere 
name  and  profeffion,  from  the  heathen'^  Doth  not 
the  fame  folly,  the  fame  vanity,  the  fame   ahuje  of 
■precious  and  irrevocable  time  abound  ?    The   fame 
gaming,  fporting,  playi?!g,  and  from  thence  quarrel- 
ling,    fighting,  /wearing,  ranting,  revelling  i"    Now 
how  can  thefe  things  be  remedied,  fo  long  as  the 
preachers   and   profejfors,  and    thofe  who  are    the 
leaders  of  the  people,   do   allow  thefe  things,  and 
account  them   not  inconfiftent  with  the  profeffion 
of    Chriftianity  ?    And   it   is    ftrange    to  fee    that 
thefe  things  are  tolerated  every  where  :  the  inqui'- 
fition  lays  no  hold  on  them,  neither  at  Rouie,  nor 


f 


0/ Salutations  and  Keck  eat iov(s,  5'37 


in  Spaiity  where  in  their  mafquerades  all  manner  of 
obfcenity,  folly,  yea,  and  Atheijm  is  generally  prac- 
tiied  in  the  face  of  the  world,  to  the  great  fcan- 
dai  of  the  Chrifiian  name  :  but  if  any  man  reprove 
them  in  thefe  things,  and  forfake  their  fuperftitions, 
and  come  ferioufly  to  Jerve  Gody  and  worfjip  him  in 
the  Spirit,  he  becomes  their  prey,  and  is  immediate- 
ly expoled  to  cruel  fufferings.  Doth  this  bear  any 
relation  to  Chriftian;ty  I  Do  thcfe  things  look  any 
thing  like  the  churches  of  the  primitive  Chriftians  ? 
Surely  not  at  all.  I  (hall  firfl  cite  fome  few  Jcrtp- 
ture  tejiimonies,  being  very  pofitive  precepts  to 
Chriftians,  and  then  fee  whetiier  fuch  as  obey 
them  can  admit  of  thel'e  forementioned  things . 
The  apoftle  commands  us,  That  whether  we  eat  or 
drink,  or  whatever  we  do,  ive  do  it  all  to  the  glory  oj 
God.  Rut  I  judge  none  will  be  fo  impudent  as  to 
affirm.  That  in  the  ufe  of  thefe  Jports  and  games  By  fpons  an* 
God  is  glorified  :  if  any  fliould  fo  lay,  they  would  s^"""  *"  A'^ 
declare  they  neither  knew  God  nor  his  glory. 
And  experience  abundantly  proves,  that  in  the 
practice  of  thefe  things  men  mind  nothing  lefs 
than  the  glory  of  God,  and  nothing  more  than  the 
fatisfa^lion  of  their  own  carnal  lujis,  ivillsy  and 
appetites.  The  apoftle  defires  us,  i  Cor.  vii.  29. 
31.  Eecavje  the^  time  is  Jhort,  that  they  that  buy  Oooidd 
be  as  though  they  pojfejfed  not  5  and  they  that  ufe  this 
world,  as  not  abufing  it,  &c.  But  how  can  they  be 
found  in  the  obedience  of  this  precept  that  plead 
for  the  ufe  of  thcfe  games  and^^r/.r,  who,  it  feems, 
think  the  time  fo  long,  that  they  cannot  find  oc- 
cafion  enough  to  enjoy  it,  neither  in  taking  care 
for  their  fouls,  nor  yet  in  the  necefTary  care  for 
their  bodies  ;  but  invent  thcfe  games  and  f ports  to 
pafs  it  away,  as  if  they  wanted  other  work  to 
fcrve  God  in,  or  be  ufcful  to  the  creation  ?  The 
apoftle  Feter  defires  us.  To  pafs  the  time  of  our  fo- 
journing  here  in  fear,  i  Pet.  i.  17.  But  will  any  fay, 
T.'hat  fuch  as  ufe  dducing  and  comedies,   carding  and 


538  PROPOSITION    XV. 

dicing,  do  fo  much  as  mind  this  precept  in  the  ufc 
of  thefe  things  ?   Where  there  is  nothing  to  befeen 
but  lightnefs  and   vanity,  wantonnefs  and   objcenity^ 
contrived   to  draw   men  from    the   fear  of    God, 
and  therefore  no    doubt  calculated    for  the    fer- 
vice  of  the  devil.     There  is  no  duty    more  fre- 
quently  commanded,    nor  more  incumbent  upon 
Chrifrians,  than  the  fear  of  the  Lord,  to  fiand  in 
awe  before  kirn,  to  walk  as  in  his  prefence ;  but'  if 
fuch  as  ufe  thefe  games  and  Iports  will  fpeak  from 
their  confciences,  they  can,   I  doubt  not,  experi- 
mentally declare,  that    this   fear  is    forgotten  in 
their  gaming  :   and  if  God  by   his  light    fecretly 
touch  them,  or  mind  them  of  the  vanity  of  their 
way,  they  ftrive  to  fhut  it  out,  and  ufe  their  gaming 
as  an  engine  to  put  away  from  them  that  trouble- 
fome    gueft  ;    and   thus  make  merry    over  the  Jnji 
One,  ivhom   they    have  flain  and  crucified    in   ther.i- 
felves.     But  further,   if  Chrift's  reafoning  be  to  be 
heeded,  who  faith.  Mat.  xii.  35,   36.  That  the  good 
man,  out  of  the  good  treafure   of  the  hearty  bringeth 
forth  good  things  ;  and  an  evil  man,  out  of  the  evil 
treafure,  bringeth  forth  evil  things,   and  that  of  every 
idle  word  we  floall  give  an  account  in  the  day  of  judg- 
ment, it  may  be  eafily  gathered   from  what  trea- 
fure thefe  inventions  come  ;  and   it  may  be  eafily 
proved,   that  it  is  from  the  evil,   and  not  the  good. 
How  many  idle  words  do  they  neceffarily  produce  ? 
Comedies  a      Yea,  what  are  comedies  but  a  ft u died  complex  of  idle 
^||f.''^V°3?'     <^'^d  lying  words  f  Let  men  that  believe  their  fouls 
lying  words.     HFC  immortal,  and  that  there  will  be  a  day  of  judg- 
ment, in  which  thefe  words  of  Chrifl  will  be  ac- 
compliflied,  anfwer  me,  how  all  thefe  will  make 
account  in  that  great  and  terrible  day,   of  all  thefe 
idle  words  that  are  neceffarily  made  ufe  of  about 
dancings  gaming,  carding,  and  comedies  ailing  ?  And 
yet  how   is  it  that  by   Chriftians  not  condemning 
thefe  things,  but  allowing  of  them,  n^any  that  are 
accounted  Chriftians  take  up  their  whole   time  in 


Of  Salutations  and  PvECReations.  559 

them,  yea  make  it  their  trade  and  employment  I 
^Siich  as  the  dancing  tnajlers  and  comedians^  Sec. 
"U'hole  helHlh  converiations  do  liifficiently  declare 
what  mailer  they  ferve,  and  to  what  end  thefe 
things  contribute.  And  it  cannot  be  denied,  as 
being  obvioully  manifeft  by  experience,  that  fuch 
as  are  mafters  of  theie  occupations,  and  are  molt 
delighted  in  them,  if  they  be  not  open  Atheijls  and 
profligateSy  are  luch  at  bcft  as  make  religion  or 
the  care  of  their  foals  their  leaft  bufmefs.  Now 
if  thefe  things  were  difcountenanced  by  ChriJlianSy 
as  inconfiftent  with  their  profeffion,  it  would  re- 
move thefe  things  ;  for  thefe  wretches  would  be 
neceflitated  then  to  betake  themfelves  to  fome 
honefl  livelihood,  if  they  were  not  fed  and  up- 
holden  by  theie.  And  as  hereby  a  great  fcan- 
dal  and  ftiimbling-block  would  be  removed  from 
off  the  Chrifiian  name^  fo  alfo  would  that  in 
part  be  taken  out  of  the  way  which  provokes  the 
Lord  to  with-hold  his  blejjing^  and  by  occafion 
of  which  things  the  minds  of  many  remain  chain- 
ed in  darknejs^  and  drowned  in  luji^  fenfiiaHtyy  and 
worldly  pleajure^  without  any  fenl'e  of  God's  fear, 
Or  their  own  foul's  falvation.  Many  of  thofe  called 
fathers  of  the  churchy  and  other  ferious  perfons, 
have  figniiied  their  regret  for  thefe  things,  and 
their  defires  they  might  be  remedied  ;  of  whom 
many  citations  might  be  alleged,  which  for  bre- 
vity's fake  I  have  omitted. 

§  .  IX.  But  they  ohjecl,  That  men's  fpirits  covld  Objed, 
fiot  fii^fifti  'f  il-^y  'Were  always  infeui  upon  ferious 
and  fpiritual  matters y  and  that  therefore  there  is  need 
of  Jy/ne  diver t'lfeviient  to  recreate  the  mind  a  little^ 
whereby  it  being  refreped,  is  able  %uith  great  vigOyj' 
to  apply  itfelf  to  thefe  things. 

I  anfwer ;  Though  all  this  were  granted,  it  would  /j^^f^y^ 
no  ways  militate  againfl   us,    neither  plead  the  ufe 
of  thefe  things,  v/hich  we  would  have  wholly  laid 
afide.     For  that  men  fhould  be  always  in  the  fame 

:;  Z 


540  PROPOSITION     XV. 

intentivenefs  of  mind,  we  do  not  plead,  knowing 
how  impoflible  it  is,  io  Jong  as  we  are  cloathed 
with  this  tabernacle  of  clay.  But  this  ■will  not 
allow  us  at  any  time  fo  to  recede  from  the  remem- 
brance of  God,  and  of  our  fouls  chief  concern,  as 
The^arefGod  not  flill  to  retain  a  certain  fenfc  of  his  fear  ;  which 

the    Deft  rcerC'i  ^  i        r*  i  ^  •  ^i       r  r"   '''  i        •      ^  > 

ation  in  the      cannot  DC  io  mucli  as  rationaijy  iuppoiea  to  oe  m  the 
world.  ^{g  of  thefe  things  which  w^e  condemn.     Now  the 

neceffary  occafions  in  which  all  are  involved,  in 
order  to  the  care  and  fuflentation  of  the  outward 
man,  arc  a  relaxation  of  the  mind  from  the  more 
ferious  duties  ;  and  thofe  are  performed  in  the  blei- 
fmg,  as  the  mind  is  fo  leavened  with  the  love  of 
God,  and  the  fenfe  of  his  prefence,  that  even  in  do- 
ing thefe  things  the  foul  carrieth  with  it  that  divide 
influence  and  Jpiritual  habit,  whereby  though  thele 
acls,  as  of  eating,  drinking j  fleeping^  ivcrking,  be 
upon  the  matter  one  with  what  the  wicked  do,  yet 
they  are  done  in  another  Spirit  ;  and  in  doing  of 
them  we  pleafe  the  Lord,  ferve  him,  and  anfwer 
our  end  in  the  creation,  and  fo  feel  and  are  fenfible 
of  his  blsjjing  :  whereas  the  wicked  and  profane, 
beingnot  come  to  this  place,  are  in  whatfoever  they 
do  ciirjed,  and  their  floi/ghing  as  well  as  praying  is 
fin.  Now  if  any  will  plead,  that  for  relaxation  of 
mind,  there  may  be  a  liberty  allowed  beyond  thefe 
things,  which  are  of  abfolute  need  to  the  fuflenance 
of  the  outward  man,  I  fhall  not  much  contend  againft 
it ;  provided  thefe  things  be  not  fuch  as  are  wholly 
fuperfluous,  or  in  their  proper  nature,  and  ten- 
dency lead  the  mind  into  lufl,  vanity,  and  ivanton- 
nejs,  as  being  chiefly  contrived  and  framed  for  that 
end,  or  generally  experienced  to  produce  thefe  ef- 
fects, or  being  the  common  engines  of  fuch  as  are 
fo  minded  to  feed  one  another  therein,  and  to  pro- 
pagate their  wickednefs,  to  the  impoifoning  of 
others  j  feeing  there  are  other  innocent  divertife- 
ments  which  may  fufficiently  ferve  for  relaxation 
of  the  mind,  fuch  as  ior  friends  to  viftt  one  another  ; 


0}  Salutations  j^^Recreations.  y^i 

to  hear  or  readh'ijlory  ;  to  /peak  foberly  of  the  pnfent  Lawful  diver- 
or  pajl  tranJa5lions  ;  to  follozv  after  gardening  ;  to 
ufe  geometrical  and  mathematical  experiments^  and 
fuch  other  things  of  this  nature.  In  all  which  things 
we  are  not  to  foi-get  God,  in  whom  we  both  live, 
and  are  tiioved,  A6ls  xvii.  28.  as  not  to  have  always 
£on\Q.  fecret  refer ve  to  him,  and  fenfe  of  his  fear  and 
prefence  ;  which  alfo  frequently  exerts  itfelf  in  the 
midfl:  of  thefe  things  by  i'ome  fhort  afpiration  and 
breathings.  And  that  this  may  neither  feem  Jtrange 
nor  troiiblefome^  I  fliail  clear  it  by  one  manifeft  in- 
stance, aniwerable  to  the  experience  of  all  men. 
It  will  not  be  denied  but  that  men  ought  to  be 
more  in  the  love  of  God  than  of  any  other  thing  ; 
for  we  ought  to  love  God  above  all  things.  Now  it 
is  plain,  that  men  that  are  taken  witli  love,  wlie- 
ther  it  be  of  women,  or  of  any  other  thing,  if  it  hath 
taken  a  deep  place  in  the  heart,  and  pofTefs  the 
mind,  it  will  be  hard  for  the  man  fo  in  love  to 
drive  out  of  his  mind  the  peribn  or  thing  To  loved  ; 
yea,  in  his  eating,  drinking,  and  fieeping,  his 
mind  will  always  have  a  tendency  that  way  ;  and 
in  bufinefs  or  recreations,  however  intent  he  be 
in  it,  there  will  but  a  very  fliort  time  be  permitted 
to  pafs,  but  the  mind  will  let  fome  ejaculation  forth 
towards  its  beloved.  And  albeit  fuch  a  one  muft  The  iovei«- 
be  converfant  in  thofe  thinas  that  the  care  of  thisr"'''i^'^^-. 

<=>  ^  loved  inuns  it 

body  and  fuch  like  things  call  for  ;  yet  will  he  offence. 
avoid  as  death  itfelf  to  do  thofe  things  that  may 
oifend  the  party  fo  beloved,  or  crofs  his  de- 
fign  in  obtaining  the  thing  fo  earneftly  defired  ; 
though  there  may  be  fome  fmall  ufe  in  them,  the 
great  defign,  which  is  chiefly  in  his  eye,  will  fo 
balance  him,  that  he  will  eafily  look  over  and  dif- 
penfe  with  fuch  petty  ncceffitieF.,  rather  than  en- 
danger the  lofs  of  the  greater  by  them.  Now  that 
men  ought  to  be  thus  /;;  love  tviih  God,  and  the 
life  to  come,  none  VvmH  deny  ;  and  the  thing  is  ap- 
parent froni   tlic  fcriptures,  Aiat,  vi.   20,  But  lay 


542  PROPOSITION    XV.  . 

jip  for  your/elves  treajiire  in  heaven.     Col.  iii.  2,  Set 
your  ajfeSlion  on  things  above y  &c.     And  that  this 
hath  been  the  experience  and  attainment  of  fome, 
the  fcripture  alfo  declares,  Fj'alm  Ixiii.  1,8.2  Cor. 
V.  4. 
Sportsand plays      And    again,    That   thefe  games ^    /ports,   plays , 
theTc^*^of'°™  dancing,  comedies,   Sec.  do  naturally  tend  to   draw 
^°^-  men  from  God's  fear,  to  make  them  forfeit  heaven, 

death,  and  judgment,  to  fofter  lujl,  vanity,  and 
wantonnejs,  and  therefore  are  moil  loved,  as  well 
as  ifed,  by  fuch  kind  of  perfons,  experience  abun- 
dantly fhews,  and  the  moft  ferious  and  conlcien- 
tioiis  among  all  will  fcarcely  deny  ;  which  if  it  be 
fo,  the  application  is  eafy. 

§  .  X.  Fifthly,  The  ufe  offiuearing  is  to  he  con- 
fidered,    which  is    fo  frequently  pra^^ifed  almoft 
among  all  Chriftians  ;  not  only  profane  oaths  among 
the />ro/^?;7f,  in  their  common  difcourfes,  whereby 
the  Moji  HOLT  NAME  of  GOD  h  in  a  hor- 
rible manner   daily  blafphemed  ;  but  alfo  folemn 
oaths,  with   thofe  that  have   fome   fliew  of  piety, 
whereof  the  moft  part  do  defend  fiuearing  before 
the  magiftrate  with  fo  great  zeal,  that   not  only 
they  are  ready  themfeives  to  do  it  upon  every  oc- 
cafion,  but  slfo  have  ftirred  up  the  magillrates  to 
perfecute  thofe,  who,  out  of  obedience  to   Chrifi , 
their  Lord  and  mafter,  judge  it  unlawful  to  fivear  ; 
"upon  which  account  not  a  few  have  fuffered  im- 
prifonment,  and  the  fpoiling  of  their  goods. 
AiHwesringis      But  confidcring  thefe  clear  M'ords  of  our  Savi- 
''""'     our.   Mat.  v.  33,  34,  Again,  ye  have  heard  that  it 
hath  been  faid  by  them  of  old  time,  Thou  fij alt  not  for-, 
fwear  thy/elf,  but  foalt  perform  unto  the  Lord  thine 
oaths.     But  I  fay  unto  you,  Sw  EAK   not  y\T   v\ll, 
neither  by  heavetj,  Sec.  But  let  your  communication  he 
yea,  yea  ;  nay,    nay  ;    for    whatfcever  is   more  than 
thefe  Cometh  of  evil.     As  alfo  the  words  of  the  apo- 
ii]c  James,  v.  12.  But  above  all  things,   my  brethren ^ 
/wear  not,   neither  by  heaven,   neither   by  the  earthy 


0/ Salutations  ^»^  P%.ecreations.  5'4g 

neither  by  any  other  oath  ;  bi.t  let  your  yea  be  yea, 
and  yui.r  nay^-  nay,  leji  ye  jail  into  conde'mnation. 
1  lay,  confidering  thefe  clear  words,  it  is  admirable 
how  any  one  that  profeiTeth  ti;e  name  of  Chrij'l  can 
pronounce  any  oath  with  a  quiet  confcience,  far 
lefs  to  perfecute  other  Chriitiaus,  that  dare  not 
fivear,  becaufe  of  their  malier  Lbrift's  authority. 
For  did  any  one  purpofe  terioully,  and  in  the  nioft 
rigid  manner,  to  forbid  any  thing  comprehended 
under  any  general,  can  they  uie  a  more  full  and 
general  prohibition,  and  that  without  any  excep- 
tion ?  1  think  not.  For  Chrifl,  Firji,  propofeth  it 
to  us  negatively.  Swear  not  at  all,  neithtr  by  hea- 
ven, nor  by  the  earth,  nor  by  Jerufalem,  nor  by  thy 
head,  &c.  And  again,  Sit'ear  not  by  heaven,  nor 
by  earth,  nor  by  any  other  oath.  Secondly,  he  prcfT- 
eth  it  affirmatively,  But  let  your  communication  be 
yea,  yea,  and  nay,  nay  ;  for  tvhatfoever  is  more  than 
thefe,  Cometh  of  evil.  And  faith  James,  Left  ye  fall 
into  condemnation. 

Whicli  words  both  all  and  every  one  of  them  without excep- 
do  make  fuch  a  full  prohibition,  and  fo  free  of  all '^°"' 
exception,  that  it  is  ilrange  how  m.en  that  boafl: 
the  fcriptare  is  the  rule  of  their  faith  and  life,  can 
counterfeit  any  exception  1  Certainly  reajon  ought 
to  teach  every  one,  that  it  is  not  lawful  to  make 
void  a  general  prohibition  coming  from  God  by  < 
fuch  oppolition,  unlels  the  exception  be  as  clearly 
and  evidently  exprefTed  as  the  prohibition  :  nei- 
ther is  it  enougli  to  endeavour  to  confirm  it  by 
confequences  and  probabilities,  which  are  obfcure 
and  uncertain,  and  not  fufficient  to  bring  quiet  to 
the  confcience.  For  if  they  fay,  that  there  is  there- 
fore an  exception  and  limitation  in  the  words, 
becaufe  there  are  found  exceptions  in  the  other 
general  prohibition  of  this  ffth  chapter,  as  in  the 
forbidding  of  divorcement,  where  Chrill  faith,  // 
hath  been  faid,  IVhofoever  fjall  put  away  his  wife, 
let  him  give  her  a  ivriting  of  divorccmen! :  but   I  fay 


544 


PROPOSITION    XV. 


unto  yoiiy    'That  %ohofoever  Jhall  ■put  away  his  ivifCf 
Javing  for    the  cauje  of  fornication,  caufeth    her  to 
commit  adultery  ;  if,  I  fay,  they  plead  this,    they 
not  only  labour  in  vain,  but  alfo  fight  againft  them- 
felves,  becaufe  they  can  produce   no  exception   of 
this  general  command   of  not  Jwearing,   exprelTed 
by  God  to  any  under  the  new  covenant,   after  Chriji 
gave  this  prohibition  fo  clear  as  that  which  is  made 
AifD  oaths  be,  in  the  prohibition  itfelf.  Moreover,  if  C/jt^/?  would 
fore  a  magi,    j^avc  exccptcd  oaths  made  before  magiflrates,  cer- 
tainly he  had  then  expreffed,  adding,  except  in  judg- 
ment before  the  magifirate,  or  the  like  ;  as  he  did 
in  that  of  divorcement  by  thefe  words,  favi?2g  for 
the  caufe  of  fornication  :  which  being  fo,   it   is  not 
lawful  for  us  to  except  or  dijiinguifo,  or,   which  is 
all  one,  make  void  \\\\^  general  prohibition  of  Chrift  ; 
it  would  be  far  lefs  agreeable  to  Chriflian  holinefs 
to  bring  upon  our  heads  the   crimes   of  fo   many 
cathsy  which  by  reafon  of  this  corruption  and  ex- 
ception are  fo  frequent  among  Chriftians. 
The  eoncur-         Neither  is  it  to  be  omitted  that  without  doubt 
ancie^nt  fathers  t:he  moit  Uamed  doctors  of  each  fee'}:  know,    that 
therein.  thcfc  forc-mcntioned   words  were   underflood  by 

the  ancient  fathers  of  the  firfi  three  hundred  years 
after  Chrift  to  be  a  prohibition  of  all  forts  of 
oaths.  It  is  not  then  without  reafon  that  we 
wonder  that  the  Popifj  doctors  and  priefts  bind 
themfelves  by  an  oath  to  interpret  the  holy  fcrip- 
tures  according  to  the  univerfal  expolition  of  the 
holy  fathers  ;  who  neverthelefs  underflood  thofe 
controverted  texts  quite  contrary  to  what  thefe 
modern  dolors  do.  And  from  thence  alfo  do 
clearly  appear  the  vaniy  and  foolifli  certainty  (fo 
to  fpeak)  of  Popijh  traditions  ;  for  if  by  the  writ- 
ings of  the  fathers,  fo  called,  the  faith  of  the 
church  of  thole  ages  may  be  demonftrated,  it  is 
clear  they  have  departed  from  the  faith  of  the 
church  of  the  frji  three  ages  in  the  point  of 
/wearing.    Moreover,  becauie  not  only  Papifts^  bet 


O/Sa LUXATIONS  ^;7^ Recreations.  545 

alfo  Lutherans  and  Calvwijis,  and  fome  others  do 
reltrift  the  words  of  Chrijl  and  James,  I  think  it 
needful  to  make  manifefl  the  vain  foundation 
upon  which  that  prefumption  in  this  matter  is 
juilt. 

§ .  XI.  Firft,  They  objea,  That  Chrijl  only  for-  Obje^, 
bids  tkeje    oaths     that    are    made   by    creatures,    and 
things  created  ;  and  they  prove  it  thence,  becaufc 
le  numbers  fome  of  thefe  things. 

Secondly,  All  rajh  end  vain  oaths  in  familiar 
difcourjes  ;  becaife  he  faithy  Let  your  communication 
be  yea,  yea,  and  nay,  nay. 

To  which  I  anfwcr,  Firft,  That  the  law  did  for-  Anfw.  I. 
3id  all  i.?/^/'jmade  by  the  creatures,  as  alfo  all  vain 
and  ralh  oaths  in  our  common  difcourfcs,  com- 
manding, That  men  Ihould  ovXy  finear  by  the  name 
of  ood,  and  that  neither  falfely  nor  raflily  ;  for  that 
is  to  take  his  name  in  vain. 

'Secondly,  It  is  mo  ft  evident  that  Chrifl  forbids  Anfw.    2. 
fome  what  that  was  permitted   under  the  la%v,  to 
wit,  to  [wear  by  the  name  of  God,  becaufe  it  was  not  To  fwearby 
awrul  tor  any  man  to  fwear  but  by  God  hmilelr.  forbidden  by 
And  becaufe  he  faith,  Neither  by  heaven,  becaufe  it  is  ^^'^''''^■ 
the  throne  cf  God  ;  therefore  he  excludes  all  other 
oaths,  even  thofe  which  are  made  by  God  ;  for  he 
faith,  chap,  xxiii.  22.   He  that  fo all  fwear  by  heaven^ 
fweareth  by  the  throne  of  God,  and  by  him  that  fitteth 
thereon  :  which  is  alfo  to  be  underflood  of  the  reft. 

Laftly,  That  he  might  put  the  matter  beyond  all  Anfw.   5o 
controverfy,   he   adds.   Neither  by   any  other  oath  : 
therefore  feeing    to  Jzuear    before  the  magiftrate 
by   God  is  an  oath,   it  is  here  without  doubt  for- 
bidden. 

Secondly,   They  object,  That  by  thefe  words  oaths  Ob'C<3:.. 
hy  God's  name  cannot    be  forbidden,   becaife  the  Hea- 
venly Father  hath  commanded  them  ;  for  the  Father 
and  the  Son  are  one,  "johich  could  not  be,  if  the  Son 
had  forbidden  that  i^jhich  the  Father  commanded. 


54* 


PROPOSITION     XV. 


Anfw. 


Oaths  under 
the  old  cove- 
Dant. 


Objea. 
Anfw. 


Tithes,  &c. 
unlawful  now. 


Objea. 


Anfw. 


I  anfwer,  They  are  indeed  one  and  cannot 
eontradid:  one  another  :  neverthelefs  the  Father 
gave  many  things  to  the  Jews  for  a  time,  beeaufe 
of  their  infirmity  under  the  old  covenant,  which  had 
only  a  (hadow  of  good  tilings  to  come,  not  the 
very  fubflance  of  things,  until  Chrift  fhould  come, 
who  was  the  fabftance,  and  by  whofe  coming  all 
thefe  things  vanifhed,  to  wit,  Jahbaths,  circumdfioni 
the  pafchal  lamb :  men  ufed  then  facrifices,  who 
lived  in  controverlies  with  God,  and  one  with  an- 
other, which  all  are  abrogated  in  the  coming  of 
the  Son,  who  is  the  Subflance,  Eternal  Word,  and 
Effential  Oath  and  Amen,  in  whom  the  promifes  of 
God  are  Tea  and  Amen  :  who  came  that  men  might 
be  redeemed  out  of  ftrife,  and  might  make  an  end 
of  controverfy. 

Thirdly,  They  objcift,  Bi/t  all  oaths  are  not  cere- 
monies^  nor  any  part  of  the  ceremonial  lazv. 

I  anfwer,  Except  it  be  (hewn  to  be  an  eternal, 
immutable,  and  moral  precept,  it  withftands  not  ; 
neither  are  they  of  fo  old  an  original  as  tithes-,  and 
the  offering  of  the  fr^  fruits  of  the  ground,  which 
by  Abel  and  Cain  were  offered  long  before  the 
ceremonial  law,  or  the  ufe  of  oaths  ;  which,  what- 
ever may  be  alleged  againfl  it,  were  no  doubt  ce- 
remonies, and  therefore  no  doubt  unlawful  now  to 
be  pra<ftifed. 

Fourthly,  They  objeft,  That  tofwear  by  the  name 
of  God  is  a  moral  precept  of  continual  duration,  be- 
eaufe it  is  marked  with  his  ejfential  and  moral  wor- 
fhip,  Dcut.  vi.  13.  and  x.  20.  Thou  fhalt  fear  the 
Lord  thy  God,  and  ferve  him  alone  :  thou  flmlt  cleave 
to  him,  and  f wear  by  his  name. 

I  anfwer,  This  proves  not  that  it  is  a  moral 
and  eternal  precept  ;  for  Mofes  adds  that  to  all 
the  precepts  and  ceremonies  in  feveral  places  5  as 
Deut.  X.  12,  13.  faying,  And  now,  Ifrael,  what  doth 
the  Lord  thy  God  require  cf  tkee^  but  to  fear  the  Lwd 
thy  God,  to  -walk  in  all  his  ways,  and  to  lo^ve  him,  and 


0/ Salutations  ^jWRecrkations.  5*47 

toferve  the  Lord  thy  God  with  all  thy  hearty  and  with 
all  thy  foul ;  to  keep  the  commandments  of  the  Lordy 
and  bis  Jiatiites^  which  I  command  thee  this  day  f  And 
chap.  xiv.  23.  xXiZ  fear  of  the  Lord  is  mentioned  to- 
gether with  the  tithes.  And  fo  alfo  Levit.  xix.  2. 
3,6.  the  fabbaths  and  regard  to  parents  are  men- 
tioned with  fwearing. 

Fifthly,  They  objeft,   That  folemn  oaths,   w/^/V/^  Objeft. 
God  commanded,   cannot  be  here  forbidden   by  Chrift  ; 
for  he  faith,   that  they  come  from  evil:  but  theje  did 
not  come  from  evil  j  for  God  never  commanded  any 
thing  that  was  evil,  or  came  from  evil. 

I  aniwer,  There  are  things  which  are  good  be-  Anfw* 
eaufe  commanded,  and  evil  heca.u£e  forbidden  ;   other 
things  arc  commanded  becaufe  good,    and  forbidden 
becaufe    evil.     As    circumcifion    and    oaths,    which  P^'^^/^^  ^^:'j' 

,  1       t  r  1  becaiile  Joibid- 

were  good  when    and    becauie    tliey    were    com-  den. 
manded,  and  in  no  other  refpeft  ;  and  again,  when 
and  becaufe  prohibited  under  the  gofpel,  they  are 
evil. 

And  in  all  thefe  JeisSifh  eonfiitutlons ^  however  ce- 
remonial, there  was  fomething  of  good,  to  wit,  in 
their  fcafon,  as  prefiguring  fome  good  :  as  by  cir- 
cumcifion, the  purifications,  and  other  things,  the 
holineis  of  God  was  typified,  and  that  the  JJra" 
elites  ought  to  be  holy,  as  their  God  was  holy.  In 
the  like  manner  oaths,  under  the  floadoivs  and  cere-  • 
monies,  fignified  the  verity  of  God,  his  faithfulnefs 
and  certainty  ;  and  therefore  that  we  ought  in  all 
things  to  fpeak  and  witncfs  the  truth.  Biit  the  J^mh  wis  be. 
witnejs  of  truth  was  before  all  oaths,  and  remains 
when  all  oaths  are  abolidied  ;  and  this  is  the  mo- 
rality of  all  oaths  y  and  fo  long  as  men  abide  thrre- 
in,  there  is  no  iieceility  nor  place  for  oaths,  as 
Pclybius  witncfTedj  who  faid,  The  ife  of  oaths  /;/ 
judgment  was  rare  among  the  ancients  ;  but  by  the 
growing  o/perlldiouliiefs,yi?^mf  alfo  the  ufe  c/oaths. 
To  which  agrecth  Grotiiis,  faying,  An  oath  is  only 
io  be  u fed  as  a  mediciup ^  in  cafe  of  nccejfity  :  a  folemn 

4  A 


5*4^ 


PROPOSITION    XV. 


Oaths  iuppiy     oath  IS  ttot  ufed  hut  to  fupply  defeSl.     The  lightnejs 
prefuppoicd      ^r  ^^^^^     ^^^  i;]jf^y  inconftancy.    bezot  diffidence  ;    for 

defefts  ot  mens    •',.,%  .  z-;^*  ;  n    n 

ineonftancy,  which  Ji-V earing  was  Jought  out  as  a  remedy.  Bajtt 
the  Great  faith,  That  f wearing  is  the  ejfeSi  of  fin. 
And  Ambrofe^,  That  oaths  are  only  a  condefcendency 
for  defeB.  Chryfofiom  faith,  That  an  oath  entered 
when  evil  grew^  when  men  exercifed  their  frauds  y 
when  all  foundations  were  overturned :  that  oaths 
took  their  beginni72g  from  the  want  of  truth.  Thefe 
and  the  like  are  witnefTed  by  many  others  with  the 
fore-mentioned  authors.  But  what  need  of  tefti- 
monics,  where  the  evidence  of  things  fpeaks  it- 
felf  \  For  who  will  force  another  to  fwear,  of 
whom  he  is  certainly  perfuaded  that  he  abhors  to 
lye  in  his  words  I  And  again,  as  Chryfofiom  and 
others  fay,  For  what  end  wilt  thou  force  him  to 
fiuear,  whom  thou,  helievefl  not  that  he  will  fpeak  the 
truth. 

§,  XIL  That  then  which  was  not  from  the  be- 
ginning, which  was  of  no  ufe  in  the  beginnings 
which  had  not  its  beginning  firft  from  the  will 
of  God,  but  from  the  work  of  the  devil,  occa- 
fioned  from  evil,  to  wit,  from  unfaithfulnefs,  ly- 
ing, deceit ;  and  which  was  at  firft  only  invented 
by  man,  as  a  mutual  remedy  of  this  evil,  in  which 
they  called  upon  the  names  of  their  idols  ;  yea, 
that  which,  as  Hierom,  Chryfofiom,  and  others  tefti- 
fy,  was  given  to  the  Ifraelites  by  God,  as  unto 
children,  that  they  might  abftain  from  the  idola- 
trous oaths  of  the  heathens ^  Jer.  xii.  i6.  whatfo- 
-ever  is  fo,  is  far  from  being  a  moral  and  eternal 
precept.  And  laftiy^  whatfoever  by  its  profanation 
and  abufe  is  polluted  witli  fm,  fuch  as  are  abun- 
dantly the  oaths  of  thefe  times,  by  fo  often  fwear^ 
ing  and  forfwearing^  far  differs  from  any  neceffary 
and  perpetual  duty  of  a  Chriftian  ;  but  oaths  are 
fo  ;  therefore,  ^c. 

Sixthly,  Tlieyobjeft,  That  God  fwore,  therefore 
to  fwear  is  good. 


0/ Salutations  ^»^  Recreations.  549 

I  anfwer  with  Athanafius  ;  Seeing  it  is  certain  it  Anfw. 
2S  proper  in  /wearing  tojzuear  by  another^   thence  it  ^'^^^n.  in  pair. 
appears^  that  Gody  to  /peak  properly,  did  never  fivear 
hut  only  improperly  :  whence,  /peaking  to  men,  he  is 
/aid  TO  /zvedtrj   hecaife  tho/e  things   which  he  fpeaks^ 
b£cai/e  0/  the  certainty  and  inimut ability  of  his  xvill, 
are  to  be  e/ieemed  for  oaths.     Compare    P/alm    ex, 
4.  where  it  is  faid,   The  Lord  did  /wear,  and  it  did 
not  repent  him,  dtc.  And   I /tvore  (faith  he)  by  my- 
felf :  and  this  is  not  an  oath  ;  for  he  did  not  /wear  by  God  1  wears  nat 
another,    which   is    the  property  of  an    oath,   hut   /^  W' an^thtT  buj 
him/elf.      Therefore  God  /zuears  not  according  to   the 
manner  of  men,  neither  can  ive  be  induced  from  thence 
to  fwear.  But  let  us  /o  do  and  fay ,  and  /hew  our/elves 
/uch  by  /peaking  and  a5iing,  that  we  need  not  an  oath 
with  thofe  who  hear  us  ;  and  let  our  words  0/ them/elves 
have  the  te/ii?nony  of  truth  :  for  fo  ive  fhall  plainly 
imitate  God. 

Seventhly,  They  obje6l,   Chri/l  did/%vear^  and  we  Object. 
ought  to  imitate  him, 

1  anfwer,  That  Chrift  did  not  fwcar  ;  and  albeit  Anfw. 
lie   had    fworn,    being   yet   under   the   law,    this 
would  no    ways  oblige  us   under  the   gofpel  ;  as 
iieither  circumci/ion,  or  the  celebration  of  the  pa/~ 
chal  lamb.     Concerning   which  Ilierom;    faith,  yf// Hier.  iib.  Ep. 
things  agree  not  unto  us,  who  are  ferv ants ^  that  agreed^^^^^'^^^"^  ' 
unto  our  Lordy  Sec .  The  Lord  /tuore  as  Lord,  whom 
no  man  did  forbid  to  fwear  ;  but  unto   uSy   that  are 
/ervants,  it  is  not  lawful  to  fwear,  becaufe  we  are  for- 
bidden by  the  law  of  our  Lord.    Tet,  le/l  we  fjould 
fuffer  fcandal  by   kis  example,    he  hath    not  fworn, 
fince  he  commanded  us  not  to  /wear. 

Eighthly,  They  objevH:,  That  Paul  fwore,  and  that  Obiecl, 
ofteny  Rom.  i.  9.  Phil.  i.  8.  faying,  For  God  is  my 
record.  2  Cor.  xi.  ^o.  As  the  truth  of  Chri/l  is 
in  me.  2  Cor.  i.  23.  I  call  God  for  a  record,  upon 
my  foul.  Rom.  ix.  I .  I  fpeak  the  truth  in  Chri/i,  1  lye 
not.  Gal.  i.  20.  Behold,  before  God  I  lye  not,  and  alfo 
requires  oaths  of  others,  i  Tim,  v.  21.  I  charge  thee 


^^o  PROPOSITION    XV. 

Before  God  and  our  Lord  Jefus  Chriji.  i  ThelT.  v. 
27.  T  charge  you  by  the  h^jrd,  that  this  epjlle  be  read 
to  all  the  brethren.  But  Paul  would  not  have  done  Jo, 
if  all  manner  of  oaths  had  been  forbidden  by  Chrijl^ 
whofe  apojile  he  was. 

Anfw,  i'o  all  which  I  anfwer,   Firji,  That  the  iifiiig  of 

fuch.  forms  of  fpeaking  is  neither  /wearing,  nor  fo 
cftecmed  by  our  adverfaries.  For  when  upon  oc-r 
cafion,  in  matters  of  great  moment,  we  have  faid. 
We  J'peak  the  truth  in  the  fear  of  God^  and  before 
him,  who  is  our  witnejs,  and  the  fe  arc  her  of  our 
hearts,  adding  fuch  kind  of  ferious  atteftations, 
which  we  never    rcfufed    in    matters    of   confe-^ 

Thcccrcmonies  „^^gj^j,g  .  ncvcrthclefs  an  c^//j  hath  moreover  been 

01   an  oatq.         ^         .        Z        -  •  ,        1  n  • 

required  of  us,  with  the  ceremony  of  putting 
our  hand  upon  the  book,  the  kifling  of  it,  the 
lifting  up  of  the  hand  or  fingers,  together  with 
this  common  form  of  imprecation,  So  help  me  God  \ 
or,  fo  truly  let  the  Lord  Gcd  Almighty  help  me.  Se- 
condly, This  contradifts  the  opinion  of  our  adver^ 
iaries,  becaufe  that  Paul  was  neither  before  a  ma- 
giftrate  that  was  requiring  an  oath  of  him,  nor 
did  he  himfelf  adminifler  the  office  of  a  magiftrate, 
as  oifering  an  oath  to  any  other.  Thirdly,  The 
queftion  is  not  what  Paul  or  Peter  did,  but  what 
their  and  our  Mafter  taught  to  be  done  j  and  if 
Paul  did  /wear  (which  we  believe  not)  he  had 
finned  againft  the  command  of  Chrift,  even  ac^ 
cording  to  their  own  opinion,  becaufe  he  /wore 
not  before  a  magifrate,  but  in  an  epijlle  to  his 
brethren. 
Obieft.  Ninthly,  They  obje<Sl:,  Ifa.  Ixv.  i6,  where,  fpeak-? 

ing  of  the  evangelical  times,  he  faith.  That  he 
who  ble/feth  him/elf  in  the  earth,  jhall  blefs  himfelf 
in  the  God  of  truth  ;  and  he  that  fweareth  in  the 
earth,  pall  /wear  by  the  God  of  truth  ;  becau/e  th^ 
former  troubles  are  forgotten,  and  becau/e  they  are  htd 
from  mine  eyes.     For  behold  I  create  new  heavms, 


0/ Salutations  ^//t/ Recreations.  j'51 

and  a  nezo  earth.     'Therefore  in  thefe  times  we  ought  to 
[wear  by  the  name  of  the  Lord. 

I  anlwer,  It  is  ordinary  for  the  prophets  to  Anfw. 
cxprcis  the  greateft  duties  of  evangelical  times  in 
mofaical  terms,  as  appears  among  others  from  Jer. 
xxxi.  38,  39,  40.  Ezek.  xxxvi.  25,  and  30.  and 
IJa.  xlv.  23.  I  have  fivorn  by  niyfelf,  that  unto  me 
every  kneejhall  bow,  and  every  tongue  fo all  Jw ear. 
Where  the  righteoulnefs  of  the  new  Jerujalem,  the 
pm'ity  of  the  go/pel,  with  its  fpiriti/al  worJJjip,  and 
the  profeffion  of  the  name  of  Chrijl^  are  exprefled 
under  forms  of  fpeaking  uled  to  the  old  Jerujalem 
under  the  wafliings  of  the  law,  under  the  names 
of  ceremonies,  the  temple,  fervices,  facrifices, 
oaths,  ^c.  Yea,  that  which  the  prophet  fpeaks  s^^j^i^^^j^ 
here  of  Jtu earing,  the  apoftle  Paul  interprets  expiciied  by 
expreflly  oi confej/ing,  faying,  Rom.  xiv.  11.  I'^or  it^l^/^Y^^^^^^l^^^ 
is  written,  As  I  live,  faith  the  Lord,  every  knee  fb all 
bow  to  me,  and  every  tongue  f mil  conjefs  to  God : 
which  being  rightly  confidered,  none  can  be  ig- 
norant but  thefe  words  which  the  prophet  writes 
under  the  law,  when  the  ceremonial  oaths  were 
in  ufe,  to  wit,  Every  tongue  fjall  f wear,  were  by 
the  apoftle,  being  under  the  gofpel,  when  thofe 
oaths  became  aboliflied,  expreffed  by  Every  tongue 
Jhall  confefs, 

Tenthly,  They  obje<^,  But  the  apoftle  Paul  ap-  Obje£t. 
proves  oaths  ujed  among  men,  when  he  writes,  Heb. 
vi.  16.  For  men  verily  f wear  by  the  greater ,  and  an 
oath  for  confirmation  is  to  them  an  end  of  all  ftrife. 
But  there  are  as  many  contefts,  fallacies,  and  diffe- 
rences at  this  time  as  there  ever  were  ;  therefore  the 
neceffity  of  oaths  doth  yet  remain. 

1    anfwer  ;    The    apoftle    tells    indeed    in   this  ,\nf^v. 
place  what  men   at  that  time  did,  who  lived  in 
controverfies    and     incredulity  ;    not    what  they 
ought  to  have  done,  nor  what  the  faints  did,  who 
were  redeemed   from    ftrife  and  incredulity  and 


552  PROPOSITION     XV. 

had  come  to  Chrift,  the  Truth  and  Amen  of  God. 
Moreover,  he  only  alludes  to  a  certain  cullom 
ufual  among  men,  that  he  might  exprefs  the  firm- 
nefs  of  the  divine  promife,  in  order  to  excite  in 
the  faints  fo  much  the  more  confidence  in  God 
promifing  to  them  ;  not  that  he  might  inftigate  them 
to  /wear  againft  the  law  of  God,  or  confirm  them 
in  that ;  no,  not  at  all ;  for  neither  doth,  i  Cor, 
ix.  24.  teach  Chriftians  the  vain  rac«s,  whereby 
men  oftentimes,  even  to  the  deftruftion  of  their 
bodies,  are  wearied  to  obtain  a  corruptible  prize  ; 
fo  neither  doth  Chrift,  who  is  the  Prince  of  Peace ^ 
teach  his  difciples  to  fight,  albeit  he  takes  notice, 
Luke  xiv.  3 1 .  what  it  behoveth  fuch  kings  to  do 
who  are  accuftomed  to  fight,  as  prudent  war^ 
riors  therein.  Secondly y  as  to  what  pertains  to  con- 
tefiSy  "perfidies y  and  diffidences  among  men,  which 
our  adverfaries  affirm  to  have  grown  to  fuch  an 
height,  that  /wearing  is  at  prefent  as  neccifary  as 
Deceit  among  cvcr,  that  we  deny  not  at  all  :  for  wc  fee,  and 
thefaife,  not     daily  experience  teacheth  us,  that  all  manner  of 

the  true  Chri-      ,       "^^  1  1.  \    ^i       •  r  in 

ftians.  deceit  and   malice  doth   increale  among  worldly 

men  and  falfe  Chriflians  ;  but  not  among  true 
Chriftians.  But  becaufe  men  cannot  truft  one  ano- 
ther, and  therefore  require  oaths  one  of  another, 
it  will  not  therefore  follow  that  true  Chriftians 
ought  to  do  £\:^y,  whom  Chrifl  has  brought  to 
faithfulnefs  and  honefty,  as  well  towards  God 
as  one  towards  another,  and  therefore  has  deliver- 
ed them  from  coniejls,  perfidies^  and  confcquently 
from  oaths. 

Oh\tSt,  Eleventhly,  They  objeift,  We  grant,  that  among 

true  Chriftians  there  is  not  need  of  oaths ;  but  by 
what  means  ftjall  we  infallibly  know  them  ?  It  will 
follow  then  that  oaths  are  at  prefent  needful,  and  that 
it  is  lawful  for  Chriftians  to  /wear  ;  to  wit,  that  fuch 
may  be  fatisfied  who  will  not  acknowledge  this  and  the 
other  man  to  be  a  Chriftian, 


0/ Salutations  <?»i/ Recreations.  553 

I  anfwer,  It  is  no  ways  lawful  for  a  Cbriftian  Anfw. 
to  Jwea-r,    whom   Chrift    has  called   to  his  eflen- 
tial   truth,    which  was   before    all   oaths,    forbid-  Truth  was  b> 
ding   him  to  Jwear-^    and   on   the  contrary,    com- ^*"^°"*^** 
manding    him  to   fpeak  the   truth   in    all  things, 
to  the  honour  of    Chrifl  who    called  him  ;    that 
it  may    appear    that  the   words   of   his    difciplcs 
may   be   as  truly  believed   as  the  oaths  of  all  the 
worldly  men.     Neither  is  it  lawful  for  them  to 
be  unfaithful  in  this,  that  they  may  pleafe  others,       < 
or  that  they  may   avoid  their  hurt  :   for  thus  the 
primitive  Chriflians  for  fome  ages  remained  faith- 
ful,    who   being  required   to  /wear,    did    unani- 
moufly  anfwer,   /  ajn  a  Chrijlian,    I  do    not  Jw ear. 
What   fhall  I  fay  of  the  heathens ,  fome  of  whom 
arrived  to  that  degree  ?   For    'Diodorus  Siculus  re-  Heathen  tefti. 

lates,  lib.  16.  That  the  giving  of  the  Right-hand  "^^T ''^'''''^ 
was,  among  the  Perfians,  a  fign  of  /peaking  the 
truth.  And  the  Scythians y  as  ^i.  Curtius  relates, 
faid,  in  their  conferences  with  Alexander  Xhc  Great, 
Think  not  that  the  Scythians  confirm  their  friend- 
Jhip  by  fwearing ;  they  fwear  by  keeping  their 
promifes.  Stohcciis,  Serm.  3.  relates,  That  Solon 
faid,  A  good  man  ought  to  be  in  that  eftimatio?i 
that  he  need  not  an  oath  ;  becaufe  it  is  to  be  re- 
puted a  lejfening  of  his  honour  if  he  be  forced  to 
fwear,  Pythagoras,  in  his  oration,  among  other 
things  hath  this  maxim,  as  that  which  concerns 
the  adminiflration  of  the  commonwealth  :  Let  no 
man  call  God  to  ivitncfs  by  an  oath,  no  not  in  judg- 
ment ;  but  let  every  man  fo  accufiom  himf elf  to  fpeak, 
that  he  may  become  worthy  to  be  trufled  even  with- 
out an  oath.  Bafil  the  Great  commends  Clinias 
an  heatiien.  That  he  had  rather  pay  three  talents, 
which  are  about  three  thoufand  pounds,  than  fwear . 
Socrates,  as  Stoba-us  relates,  Serm.  14.  had  this 
fentencc.  The  duty  of  good  men  requires  that  they 
JJjcw   to  the   world,  that  their    'manners   and    anions 


5-54  PROPOSITION     XV'. 

are  more  firm  than  oaths i     The  lame  M'as  the  judg- 
ment  of  Ifocrates,      Plato  alfo  flood   againft  oaths 
in   his  judgment  de  Leg.    12.      ^lintilianns  takes 
notice,   That  it  was  of  old  a  kind  of  infamy ,  if  any 
was  defired  to  fwear  ;    but  to   require  an  oath   of  a 
nobleman y    was  like  an    examining  him   by  the  hattg- 
man.     The    Emperor    Marcus    Aurelius  Antoninus 
faith,    in  his    deicription   of   a    good   man,    Such 
is    his    integrity^     that   he   needs   not    an    oath.     So 
alfo  fome    Jews   did  witnefs,     as    Grotins  relates 
out   of  Maimonides^  It  is   befi  for  a  jnan  to  ahfiain 
from  all  oaths i     The   EJfenes^   as  Philo  Jud^us   re- 
lates, did  ejieem  their  tuords  more  firm  than   oaths  ;• 
and    oaths    were    efieemed    among   them    as    needlefs 
things.     And   Philo  himfelf,  fpeaking  of  the  third 
commandment,   explains   his   mind   thus,   vix.    It 
were  better  altogether  not  to  fwear ^     but    to    be  ac-^ 
CUfiomed  always  to  fpeak  the  truth,  that  naked  words 
might  have  the  ftrength  of  an  oath  ^     And  elfewhere 
he   faith,    //  is  more  agreeable  to  natural  reajon  al-^ 
together   to  abflain  from  /wearing  ;  perfuading,  That 
whatfoever   a  good  man  faith  may  be  equivalent  with 
an  oath. 
Oaths  abrog?..       Who   then    needs   further   to   doubt,    but   that 
tedbyChri't,   fincc    Clirifl  would  have    his   difciples  attain   the 
highefi:  pitch   of  perfeiftion,    he  abrogated  oaths ^, 
as   a  rudiment  of  infirmity,    and  in  place  thereof 
eitabliflied  the   ufe   of  truth  ?  Who   can  now  any- 
more   think   that   the   holy  martyrs  and  ancient  fa- 
thers of  the   firfl -three  hundred  years,   and  many 
others  fmce  that  time,  have  fo  oppoicd  themfelves 
to  oaths^  that  they  might  only   rebuke   vain   and 
rafh    oaths    by  the    creatures,    or   heathen    idols, 
which  were    alfo  prohibited    under    the    mofaical. 
law.    and   not    alfo  ^/lyf^r/;?^  by    the  true    God,. 
\x\  truth  and  righteoufnefs,  which  was  there  com*! 
maiidcd  ?   2.^  Polycar^us,    f'/f  in  Martyr,  Apolog.  2< 
and  many  martyrs,  as  Er/ebius  relates.     Tertulliaitf 


0/ Salutations  ^^Recreations.  ^^^ 

in  his  Apol.    cap.  32.   ad  Scap.    cap.    i.  of*  Idola- Theteftimoaies 
try,   cap.    II.  Clem.  Alexandrinus,    Strom,   lib.   7 ,  of 'he  fathers 

r\     '  '        T\if  rr-r.  A         •  1-1  agdinft  oaths 

{Jrigen^  in  Mat.  Tract.  25.  Cyf nanus,  lib.  3 .  and fweaung, 
Athanafius,  in  pafT*  i^  cruc.  Domini  Chrifli. 
lUlarius  in  Mat.  v.  34.  Bajilius  Mngn.  in  Pfalm 
xiv.  Gr<?^.  Nyjfcnus  in  Cant.  Orat.  13.  Ga-i?^.  Na- 
zianzenus  in  dialog,  contra  juramenta.  Epiphanius 
adverfus  heref.  lib.  i.  Jmbrof.  de  Virg.  lib.  3. 
Idem  in  Mat.  V.  Chryjojlom  in  Genef.  homil.  ijt* 
Idem  homil.  in  aft.  Apofl.  cap.  3^  Hieronimus 
Epiflol.  lib.  part  3.  Ep.  2.  Idem  in  Zech.  lib.  2. 
cap.  8.  Idem,  in  Mat.  lib.  i.  cap.  5.  Angiijiinus 
de  ferm.  Dom.  Term.  28.  Cyrillus  in  Jer.  iy.  Theo-^ 
doretiis  \n  Deut.  vi.  Ifidorus  Peh^ftota  Ep.  lib.  i. 
Epift.    155.     Chrotnatius   in  Mat.   v.  'Johannes  Da-  • 

majcenus  lib.  3.  cap.  16.  Cajftodorus  in  Pfalm  xciv. 
Ifidorus  Hijpaknfis,  cap.  31.  Antiochus  \\\V2iViAt^. 
Icript.  hom.  62.     Beda  in  Jac.  v.     Haymo  in  Apoc.  ^ 

Jlmhrofiits  Aujbertus  in  Apoc.  ThsofhylaElus  in  Mat. 
V.  Pajchafius  Radbertus  in  Mat.  v.  0//6c  Brunsfel- 
fins  in  Mat.  v.  Drutbmarvs  in  Mat.  v.  Eiithymius 
Eiigubinus  Bibliotheca  vet.  patr.  in  Mat.  v.  CEcu- 
meniiis  in  Jac.  cap.  v.  ver.  12.  AnJcUnus  in  Mat.  v. 
the  Waldenjes>,  IVlckliff,  Erajmus,  in  Mat.  v.  and  in 
Jac.  V.  Who  can  read  theic  places  and  doubt  of 
their  ienfe  in  this  matter  ?  And  who,  believing 
that  they  were  againft  all  oaths,  can  bring  fo  great 
an  mdignity  to  the  name  of  Chrifl:,  as  to  feek  to 
fubjeft  again  his  followers  to  fo  great  an  indig- 
nity ?  Is  it  not  rather  time  that  all  good  men 
fliould  labour  to  remove  this  abuie  and  infamy 
from  Chrijiians  'i 

Laftly,  TIk'v    objcft,  llns   rz'ill  bring   in  /r^//(^Obje(5l. 
and  confvf.on  ;  for  iihpojiors  "will  counterfeit  probity, 
and  under  the  benefit  of  this  dijpenjation  will  lie  with- 
out fear  of  punifhmOit. 

I  anfvvcr^  There   are  two  things  which   oblige  Anfw. 
a    man    to    fpeak   the   truth  :    Eirjl^    Either    the 

4B 


556  PROPOSITION     XV. 

fear  of  God   in  his  heart,  and  love  of  truth  ;  for 

where  this  is,  there  is  no  need  of  oaths  to  fpeak 

Thepunini-      xX^q    truth  J    or,     Secondly f  The    fear    of  punifli- 

mentofiur*.    ^^^^     ^^^^     ^^^    ^^^^^^^  Therefore    let     there 

be  the  fame,  or  rather  greater  punishment  ap- 
pointed to  thole  who  pretend  to  fo  great  truth  in 
words,  and  lb  great  fimplicity  in  heart  that 
they  cannot  lie,  and  fo  great  reverence  towards 
the  law  of  Chrift,  that  for  confcience  fake  they 
deny  to  J'u:e.:r  in  any  wife^  if  they  fail  ;  and  fo 
there  fhall  be  the  fame  good  order,  yea,  greater 
fecurity  agaiiift:  deceivers,  than  if  oaths  were  con- 
tinued ;  and  alfo,  by  that  more  fevere  punifhrnent, 
to  which  thefe  f'alfe  dilfemblers  fhall  be  liable. 
Hence  wicked  men  fiiall  be  more  terrified,  and 
good  men  delivered  from  all  oppjeflion,  both  in 
their  librrty  and  goods  ;  for  which  reipeft 
to  tender  conjciences ^  God  hath  often  a  regard 
to  magillrates  and  cheir  fcate,  as  a  thing  mofl 
acceptable  to  him.  But  if  any  can  further  doubt 
of  this  thing,  to  wit,  if  without  confufion  it  can 
be  pracHiifed  in  the  commonwealth,  let  him  con- 
The  United  fidcr  the  ftatc  of  the  United  Netherlands i  and  he 
Netherlands  fl,a]i  fee  |.|-,e  goocl  efTecT:  of  it  :  for  there,  be- 
cauie  of  the  great  number  of  merchants  more 
than  in  any  other  place,  there  is  mofl  frequent 
occafion  for  this  thing;  and  though  the  num- 
ber of  thole  that  are  of  this  mind  be  confi- 
derable,  to  whom  the  ftates  tiiefe  hundred 
years  have  condefcended,  and  yet  daily  conde- 
fcend,  yet  neverthelefs  there  has  nothing  of  pre- 
judice followed  thereupon  to  the  commonwealtli, 
government,  or  good  order ;  but  rather  great 
advantage  to  trade,  and  fo  to  the  common- 
wealth. I 
§.  XIII.  Sixthly,  The  lafl:  thing  to  be  confider-j 
ed,  is  revenge  and  war,  an  evil  as  oppofite  andj 
contrary  to  the  Spirit  and   docftrine   of  Chrifl  asj 


0/ Salutations  ^»^  Recreations.  ^^y 

light  to  darknefs.  For,  as  is  manifefl:  by  what 
is  faid,  through  contempt  of  Cliriit's  law  the 
whole  world  is  filled  with  various  c^/y^j,  curji/igs , 'Rtvent^e  =rA 
hlafphemous  pto'anatkns^  and  horrid  fer juries  ;  fo  '^oC'^{\i.^^^ 
likewife,  through  contempt  of  the  lame  law, 
the  world  is  filled  with  'violence,  cpprcjjion,  mur- 
ders^  ravijhing  of  women  and  virgins^  jpoilings^  de- 
predations, burnings,  devajiations,  and  all  manner 
of  lajciviohfnejs  and  cruelty :  fo  that  it  is  llrange 
that  men,  made  after  the  image  of  God,  Ihould 
have  fo  much  degenerated,  that  they  rather  bear 
the  image  and  nature  of  roaring  lions,  tearing 
tigers,  devouring  wolves,  and  raging  boars,  than 
of  rational  creatures  endued  with  reafon.  And 
is  it  not  yet  much  more  admirable,  that  this 
horrid  monfier  fhould  find  place,  and  be  fo- 
mented, among  thofc  men  that  profefs  them- 
felves  difciples  of  our  peaceable  Lord  and  majler 
Jefus  Chrift,  who  by  excellency  is  called  the 
Prince  of  Peace,  and  hath  exprellly  prohibited 
his  children  all  violence  ;  and  on  the  con- 
trary, commanded  them,  that,  according  to  his 
example,  they  fhould  follow  patience,  charity, 
forbearance,  and  other  virtues  worthy  of  a  Chri- 
ftian  I 

Hear  then  what  this  great  prophet  faith,  whom 
every  foul  is  commanded  to  hear,  under  the  pain 
of  being  cut  off,  Mat.  v.  from  vcrfe  38.  to  the 
end  of  the  chapter.  For  thus  he  faith  :  Ye  have  Re\eii5efor» 
heard  that  it  hath  been  faid.  An  eye  for  an  eye,  cjttjj'  ''^ 
and  a  tooth  for  a  tooth:  but  I  fay  unto  you.  That 
ye  reftfl  not  evil ;  but  ivhofoever  fjall  fmiie  thee  on 
thy  right  cheek,  turn  to  him  the  other  alfo.  And  if 
any  man  will  fue  thee  at  the  law,  and  take  away 
thy  coat,  let  him  have  thy  cloak  alfo.  And  ivhojo^ 
ever  fhall  compel  thee  to  go  a  mile,  go  with  him 
twain*  Give  to  him  that  afiieth  thee ;  and  from  him 
that   would  bfi^-roic   of  thee^  turn  not  thou  awc^.      Ye 


SS^\  PROPOSITION     XV. 

jb'afug  heard  that  it  hath  heenjald^  'Thou  Jhalf  love  thy 
neighbour  y  and  bate  thine  enemy:  but  I  Jay  unto  you. 
Love  your  enemies^  hlejs  them  that  curfe  you,  do  good 
to  them  that  hate  you,  and  -pray  for  them  which  de- 
fpitefully  uje  you ,  and  perfecute  you,  that  ye  may  be 
the  children  of  your  Father  which  is  in  heaven.  For 
he  maketh  his  fun  to  rife  on  the  evil  and  on  the  good, 
und  Jendeth  rain  on  the  juji  and  on  the  unjuji.  For 
if  ye  love  them  which  love  you,  what  reward  have 
ye  ?  Do  not  even  the  Publicans  the  fame  ?  And  if 
ye  falute  your  brethren  only,  what  do  you  more  than 
others  ?  Do  not  even  the  Publicans  fo  ^  Be  ye  there- 
fore perfe^,  even  as  your  Father  which  is  in  heayen  is 
perfe£l. 
The  law  oF  Thefc  words,    with  refpe^  to  revenge^    as  the 

perfeftThan  fomicr  in  thc  cafc  of  Jwearing,  do  forbid  fome 
that  of  Mofes.  things,  wliich  in  time  part  were  lawful  to  the  Jews, 
confidering  their  condition  and  difpenfation ;  and 
command  unto  fuch  as  will  be  the  difciples  of 
Chrift,  a  more  perfeifb,  eminent,  and  full  lignifi- 
cation  of  charity,  as  alfo  patience  and  fuffering, 
than  was  required  of  them  in  that  time,  ftate, 
and  difpenfation,  by  the  law  of  Mofes.  This  is 
not  only  the  judgment  of  moft,  if  not  all,  the 
ancient  fathers,  fo  called,  of  the  firft  three  hun- 
dred years  after  Chrifl,  but  alfo  of  many  others, 
and  in  general  of  all  thofe  who  have  rightly 
underftood  and  propagated  the  law  of  Chrift 
concerning  fwearing,  as  appears  from  Jujiin 
Martyr,  in  Dialog,  cum  Tryph.  ejufdemque 
Apolog.  2.  Item  ad  Zenum.  Tertul,  de  Corona 
Teftimonies  of  Militis.  It.  Apolog.  Cap.  21.  and  37.  It.  lib.  dp 
liamftfiThung^  ^^P'    ^7,  18,  I9.     It.  ad  Scapulam.  Cap.  i. 

It.  adverfus  Jud.  cap.  7,  and  9.  It.  adv.  Gnofl.  cap. 
13.  It.  ad  Marc.  cap.  4.  It. 'lib.  de  Patientia  c.  6, 
ID.  Orig.  cont.  Celfum,  hb.  3,  5,  8.  It.  in  Jofuam 
horn.  12.  cap.  9.  It.  in  Mat.  cap.  26.  Trad.  35-. 
Cyp.  Epift.  56.  It.  ad  Cornel. Ladan.dejuft.  lib.  5. 


0/ Salutations  ^;fi  Recreations.  559 

C.  18.  lib.  6.  c.  20.  ylmhr.  in  Luc.  xxii.  Chv^ejl, 
in  Mat.  v.  horn.  18.  It.  in  Mat.  xxvi.  horn.  Sjt. 
It.  lib.  2.  de  Saccrdotio.  It.  in  i  Cor.  xiii. 
Chromat.  in  Mat.  v.  Hierom,  ad  Ocean.  It.  lib. 
Epift.  p.  3.  lorn.  I.  Ep.  2.  Athan.  de  Inc.  Verb. 
Dei.  CyrilL  Alex.  lib.  1 1.  in  Johan.  cap.  xxv.  26. 
Yea,  Aiigujline^  altho'  he  vary  much  in  this  matter, 
notwithftanding  in  thefe  places  he  did  condemn 
fighting,  Epifl.  158,  159,  160.  It.  ad  Judices, 
Epift.  203.  It.  ad  Darium,  &  lib.  21.  It.  ad 
Fauftum,  cap.  76.  lib.  22.  de  Civit.  ad  Marc.  cap. 
6.  as  c)])'//'vrj;/i/j'relates.  Euthym.  in  Mat.  xxvi.  and 
many  others  of  this  age.  Erajmus  in  Luc.  cap.  5. 
&  22.  Li'dov.  J/ives  in  Introduc.  ad  Sap.  J,  Ferus, 
lib.  4.  Comment,  in  Mat.  vii.  \k  Luc.  xxii. 

From  hence  it  appears,  that  there  is  fo  great  a 
connexion  betwixt  thefe  two  precepts  of  Chnjl^ 
that  as  they  were  uttered  and  commanded  by 
him  at  one  and  the  fame  time,  fo  the  i'ame  way 
they  were  received  by  men  of  all  ages,  not  only 
in  the  firft  promulgation  by  the  little  number  of 
the  difciples,  but  alfo  after  the  Chriftians  in*' 
creafed  in  the  firft  three  hundred  years.  Even 
fo  in  the  a-pojiajy ^  the  one  was  not  left  and  re- 
jected without  the  other  ;  and  now  again  in  the 
refiitutiGn^  and  renewed  preaching  of  the  eternal 
gofpely  they  are  acknowledged  as  eternal  and  un- 
changeable laws,  properly  belonging  to  the  evan- 
gelical (late  and  pcrfeSiion  thereof ;  from  which  if 
any  withdraw,  he  falls  fhort  of  the  perfe^ion  of  a 
Chrijtian  man. 

And  truly    the  words    are  fo    clear  in    them- The  laws  of 
felves,  that    in    my  judgment,  they  need   no   il-  New^xeftl'^" 
luftration   to  explain   their    fenfe  :    for    it   is  as  memare  irrc- 
eafy  to   reconcile  the  greateft   contradiaions,    as  ^^"fj'u^l'J^/'' 
thefe   laws    of   our    Lord    Jcfus  Chrift   with  the  y"s> an^  %ii'- 
wicked  pra^ftices  of  wars  ;  for  they  are  plainly  in-  '"^" 
confiftent.     Whoever  can  reconcile  this,  Refijl  not 


56o  PROPOSITION    XV. 

evil,  with  rejlfi  violence  hy  force  :  again,  Give  aljo 
thy  other  cheeky  with  jirike  again  ;  alfo  Love  thine 
enemies,  with,  fpoil  them,  make  a  frey  of  them, -pur - 
fue  them  with  fire  andfword  ;  or,  Pray  for  thofe  that 
perfecute  you^  and  thofe  that  calumniate  you,  with 
perfecute  them  by  fines,  imprijonmejits^  and  death  it- 
felf  and  not  only  fuch  as  do  not  perfecute  you,  but 
ivho  heartily  feek  and  defire  your  eternal  and  temporal 
welfare :  whoever,  I  fay,  can  find  a  means  to  re- 
concile thefe  things,  may  be  fuppofed  alfo  to  have 
found  a  way  to  reconcile  God  with  the  devil, 
Chrift  with  Antichrifl,  light  with  darknefs,  and  good 
with  evil.  But  if  this  be  impoflible,  as  indeed 
it  is,  fo  will  alfo  the  other  be  impoflible  ;  and  men 
do  but  deceive  themfelves  and  others,  while  they 
boldly  adventure  to  eftablifh  fuch  abfurd  and  im- 
poflible things. 

§.  XIV.  Neverthelefs  becaufe  fome,  perhaps 
through  inadvertency ,  and  by  the  force  of  cujicm 
and  tradition,  do  tranfgrefs  this  command  of  Chrijiy 
I  ftiall  briefly  fliew  how  much  war  doth  contra- 
dift  this  precept,  and  how  much  they  are  incon- 
fiftent  with  one  another  ;  and  confequently,  that 
war  is  no  ways  lawful  to  fuch  as  will  be  the  difciples 
of  Chrifi,     For, 

V.  44.  Firfl,  Chrifi:  commands.  That  we  Jhould  love  our 

enemies  ;  but  war,  on  the  contrary,  teacheth  us  to 
hate  and  defliroj^^  them. 

vi.  12.  Secondly,  The  apoftle  faith.  That  we  war  not 
after  the  flefh,  and  that  we  fight  not  with  flejh 
and  blood  ;  but  outward  war  is  according  to 
the  flefli,  and  againft  flefti  and  blood  ;  for 
the  fliedding  of  the  one,  and  deftroying  of  the 
other. 
ir.  X.  4.  Thirdly,  The  apoflile  faith,  That  the  weapons  of 
our  warfare  are  not  carnal,  but  mighty  thro*  God  ;  but 
the  weapons  of  outward  warfare  are  carnal,  fuch 
as  cannon,  mufl^ets,  fpears,  fwords,  ^c.  of  which 


0/ Salutations  j«i Recreations.  561 

there  is  no  mention  in  the  armour  defcribed  by 
Paid. 

Fourthly,  Becaufe  James  teftifies,  That  wars  and  ]»mci  w.  r* 
Jirifes  come  from  the  lnjls,   which  war  in   the  mem-  ^''*  **  "'* 
berr  of  carnal  men  ;  but  Chriftians,  that   is,  thofc 
that  are  truly  faints,  have  crucified  the  fiejh ,   with  its 
affeElions  and  lujis  ;  therefore  they  cannot  indulge 
thcni  by  waging  war. 

Fifthly,  Becaufe  the  prophets  Ifaiah  and  Micah  ^'"3-  »•  4- 
have  expreflly  prophefied,   That,  in  the  mountain  of      *    *  2' 
the  hoiff^  of  the  Lord,  ChriH  jhall  judge  the  nations ^ 
and  then   they  JJjall  heat  their  fwords    into  plough- 
jhare^y    Sec.    And  the    a^icient  fathers    of  the   firfl;  PrimhiveChn» 
three  hundred  years  after  Chrill  did   affirm  thefe  ave"feTrom 
prophecies  to  be  fulfilled  in  the  Chriftians  of  their  ^»'"- 
times,  who  were  moft  averfe  from  war  ;  concern- 
ing which   Juftin  Martyr ^    Tertnllian^    and   others 
may  be  feen  :  which  need  not  fecm  Ilrange  to  any, 
fince  Philo   Judceus  abundantly  teftifies  of  the   Ef~ 
feneSy    That  there  was  no  re  found  among  them  that 
would    make   infiruments   of  war.     But  how  much 
more  did   Jefus  come,  that  he  might  keep  his  foU 
lowers  from  fightings  and  might  bring  them  to  pati- 
ence and  charity  ? 

Sixthly,  Becaufe  the  prophet  foretold.  That  there  ifa.  ixv.  s^. 
fljould  none  hurt  nor  kill  in  all  the  holy  mountain  of  the 
Lord  ;  but  outward  war  is  appointed  for  killing  and 
deftroying. 

Meventhly,  Becaufe  Chrift  faid,  That  his  kingdom  John  xvHi.o*. 
is  not  of  tbis  world,  and  therefore  xXr^X.  his  jerv ants 
Jhall  net  fight  ;  tlierefore  thofe  that  fight  are  not  his 
difcipUs  nor  ferv ants. 

Eighthly,  Becaufe  he  reproved  Peter  for  the  Mat,  xxvj.  r», 
ufe  of  the  fvvord,  faying,  Put  up  again  thy  fword 
into  his  place  :  for  all  they  that  take  the  fword,  Jhall 
peri(h  iviih  the  fword.  Concerning  which  Tertul- 
lian  fay«^,  lib.  de  Idol.  Uow  fjall  he  fight  in 
peace  -without  afwcrd,  which  the  Lord  did  take  awayf 
Fcr  aitbo*  folaifTs  came  to  John,  and  received c  form 


562  PROPOSITION     XV. 

of  ohjervation  ;  if  aljo  the  centurion  believed  after- 
wards, he  dif armed  every  Joldier  in  dif arming  of  Pc* 
ter.  Idem,  de  Coron.  Mil.  afketh,  Shall  it  be  lawful 
to  life  the  fword,  the  Lord  faying,  That  he  that  ufeth 
thefword,  fhall  pey-ijh  by  the  fivord  ? 

Ninthly,  Becaufe  the  apoftle  admonifheth  Chri- 
RoBi.  xii.  17.  ftians.  That  they  defend  ?iot  ihemfelves,  neither  re- 
venge by  renderiJig  evil  for  evil  >•  but  give  place  imtd 
wrath,  becaufe  vengeance  is  the  Lord's i  Be  not  over- 
come of  evil,  but  overcome  evil  loith  good.  If  thine 
enemy  hunger,  feed  him  ;  if  he  thirft,  give  him  drink i 
But  war  throughout  teacheth  and  enjoincth  the 
quite  contrary. 

Tenthly,  Becaufe  Chrifi  calls  his  children  to  bear 
Mark  xvi.  54.  his  crofs,  not  to  crucify  or  kill  others  ;    to  patience, 
not  to  revenge  ;  to  truth  and  fimplicity ,  not  to  frau- 
dulent flratagems  of  war,    or  to  play  the  fycophant'y   j 
which  John  himfclf  forbids  ;  to  flee  the  glory  of  this    ' 
world,    not    to   acquire   it   by    warlike  endeavours ; 
therefore  war  is  altogether  contrary  unto  the  law   j 
and  Spirit  of  Chrift. 
jObjctft.  §.  XV.  But  they  objea,   That  it  is   lawful  to 

war,   becaufe  Abraham  did  zvar  before  the  giving  of 
the  law,  and  the  Ifraelites  after  the  giving  of  the 
law. 
Anfw.  I  anfwer  as  before,   i .    Th?.t    Abraham  offered 

facrifices  at  that  time,  and  circumcifed  the  males  ; 
which  nevertheleis  are  not  lawful  for  us  under  the 
gofpcl. 
ifradites  g^m^      2.  That    neither  defenfive    nor    ofrenfive  war 
oVu^'cSe of  ^^^  lav/ful  to  the  Jfraelitss  of  their  own  will,  or 
G<3d.  by  their  own  coanlel  or  conduct  ;  but  they  w^ere 

obliged  at  all  times,  if  thev  would  be  fuccefsful, 
Srft  to  enquire  of  the  orach  of  God. 

3.  That  their  v/ars  agsinft  the  wicked  nations 
were  a  figure  of  the  inv/ard  war  of  the  true  Chri- 
i^ians  agalnfi:  their  fpirlrual  enemies,  in  which 
we    overcoixie    the    dcvil^   the    world,     and    the 


0/ Salutations  ^wi  Recreations.  ^6^ 

4.  Something'  is   cxpreflly  forbidden  by  Chrifl:, 
AlaL  V.  38,  &c.  which  was  granted  to  the  Jews  in 
their  time,  becaufe  of  their  hardnefs  ;  and  on  the  Some  thing<! 
contrary,    we  are   commanded    that   lingular    pa-  Jhe  o'lT'^-j c" a 
tience  and  excrcife  of  love  v/hich  Mo/es  command-  mem,  bccsufe 
ed  not  to  his  difciples.      From    whence    ^tr/;//- heart".  "" ° 
lian  faith  well,   againft    Marc.    Chrifi  truly   ieacheth 
a   new   "patience ^    even  forbidding  the    revenge  of  an 
injury^  which    was  permitted  by  the  Great  jr.      And 
lib.   de   patien.     The  law  finds  more  than  it  lojl,  bv 
Chrifi's  faying  Love  your  enemies.     And  in  the  time 
of  Clem.  Alex.  ChrilUans    were  fo  far  from  wars, 
that   he  teftified  that  they  had  no   marks  or  fjgns 
of  violence   among  them,  faying.    Neither  are  the 
faces   of  idols    to    be  painted^    to  which  fo   much  as 
to    regard  is  forbidden :    neither  fzvord  nor   bciv   to 
them    that  follow    peace ;     nor    cups    to    them    who 
are  moderate    and    temperate^     as   Sylvius  Difc.   de 
Rev.  Belg. 

Secondly,    They    obje^,     That  defence  is  of  na-  Objedl. 
tural    rightj     and    that     religion     defiroys     not     na- 
ture. 

I  anfwer,  Be  it  fo  ;  but  to  obey  God,  and  AnAv. 
commend  ourfelves  to  him  in  faith  and  pa- 
tience, is  not  to  deftroy  nature,  but  to  exalt 
and  perfevft  it  ;  to  wit,  to  elevate  it  from  the 
natural  to  the  fupernatural  life,  by  Chrifl  living 
therein,  and  comforting  it,  that  it  may  do  all 
things,  and   be  rendered  more  than  conqueror. 

Thirdly,   They  objecT:,    That  John  did  not  abro-  ObjecT:. 
gate   or  condemn   war,    when   the  Joldiers  came  unto 
him. 

I  anfwer,    V^'^hat    then  ?     The    qucftion    is  not  Anfw. 
concerning   yohn\    doftrine,     but  Chrifi'z,    whofe 
difciples  we   are,   not  Johu\  :   for   Chrif,   and   not 
yohij    is    that    prophet    whom  we    ought    all  to 
hear.       And   although    ChrilJ;  faid.    That   a  g^-eatcri-^'-^ ''■'■''•  ^'^^ 
than   John  the   baptiji  was  net    among    men   born    of 
women,    vet   he    adds,   That  the  lev.fl  in  the  kingdom 

4  C 


^a^ 


PROPOSITION    XV. 


of  God  is  greater  than  he.     But  what  was  John\  " 
anfwcr,     that  we  may    fee  if  it    can  juftify  the 
foldiers    of    this  time  ?    For   if    it   be    narrowly 
obferved,  it  will   appear,  that  what  he  propofeth 
to  foldiers   doth  manifeftly  forbid  them  that  em- 

'"■  *^'  ployment  5  for  he  commands  them  wo/  to  do  vio~ 
lence  to  any  man,  neither  ace ufe  any  falfely  ;  but  that 
they  be  content  with  their  wages.  Confider  then 
what  he  difchargeth  to  foldiers,  viz.  Not  to  ufe 
violence  or  deceit  againft  any  4  which  being  re- 
moved, let  any  tell  how  foldiers  can  war  ?  For 
are  not  crafty  violence y  and  injufiice  three  pro- 
perties of  wai'y  and  the  natural  confequences  of 
battles  ? 

ect.  Fourthly,  They  object,  'That  Cornelius,  and  that 

centurion  of  whom  there  is  mention  made,  Mat.  viii. 
5.  were  foldiers,  and  there  is  no  mention  that  they 
laid  down  their  military   employments. 

'w.  I   anfwer,  Neither  read  we  that  they  continued 

in  them.  But  it  is  moil:  probable  that  if  they 
continued  in  the  doctrine  of  Chrift  (and  we  read 
not  any  where  of  their  falling  from  the  faith) 
that  they  did  not  continue  in  them  ;  efpecially  if 
we  confider,  that  two  or  three  ages  afterwards 
Chrifiians  altogether  reje«^ed  war,  or  at  leaft  a 
long  while  after  that  time,  if  the  emperor  Marc. 
Aiirel.  Anton,  be  to  be  credited,  who  writes  thus  : 
— /  frayed  to  my  country  gods  ;  but  when  I  was 
neglected  by  them,  and  ohferved  my f elf  p'ejfed  by 
■the  enemy y  confidering  the  fewnefs  of  my  forces y  I 
called  to  onCi  and  intreated  thofe  who  with  us  are 
^^^^^^^^^^^'"^  called  Chrifiians,  and  I  found  a  great  number  of 
them  ;  a^id  I  forced  them  with  threats y  which  ought 
not  to  have  beeny  becaufe  afterwards  I  knew  their 
Jlrength  and  furce :  therefore  they  betook  them  | 
felves  neither  to  the  ufe  of  darts  nor  trumpets. 
for  they  ufe  not  Jo  to  do,  for  the  caufe  and  name 
of  their  God,  which  they  bear  in  their  confciences : 
and   this   was   done   about  an  hundred  and  fixty 


0/Salutations  ^;;^ Recreations.  ^6^ 

years  after  Chrift.  To  this  add  thofe  words, 
which,  in  yujiin  Martyr ^  the  Chriftians  anfwer, 
If  TToMfiiSfiiv  T«7?  t^^^oTg,  that  is,  fF^e  fight  not 
with  our  enemies.  And  moreov^er  the  anfwer  of 
Martin  to  Julian  the  apoftate,  related  by  Sulpitius- 
S events,  I  am  a  foldier  of  Chrijl,  therefore  I  cannot 
fight ;  which  was  three  hundred  years  after  Chrift. 
It  is  not  therefore  probable  that  they  continued  in 
warlike  employ ments.  How  then  are  Vinceritius 
Lyrinenfis  and  the  Papifis  confiftent  with  their 
maxim,  That  zvhich  always,  every  where,  and  by 
all  was  received.  Sec.  And  what  becomes  of  the 
priefts^  with  their  oath,  That  they  neither  ought  nor 
will  interpret  the  fcripture  but  according  to  the  uni~ 
verfal  conjent  of  the  fathers,  fo  called  \  For  it  is  as 
eafy  to  obfcure  the  fun  at  mid-day,  as  to  deny  that 
the  primitive  Chriftians  renounced  all  revenge  and 
war. 

And  although  this  thing  be  fo  much  known,  yet 
it  is  as  well  known  that  almoft  all  the  modern 
fe(5ls  live  in  the  negleft  and  contempt  of  this 
law  of  Chrift,  and  likcwife  opprefs  others,  who 
in  this  agree  not  with  them  for  confcience  fake 
towards  God  ;  even  as  we  have  fuffered  much  in  Perffcution  for 
our  country,  becaufe  we  neither  could  ourfelves  arms^'^and^not 
bear  arms,  nor  fend  others  in  our  -place,  nor  give  our  lifting  and 
money  for  the  buying  of  drums,  fiandards,  and  other  ^laorf.  "'^ 
military  attire.  And  laftly,  Becaufe  we  could  not 
hold  our  doors,  windows,  and  fjops  clofe,  for  confci- 
ence fake,  upon  fuch  days  as  fafls  and  prayers  were 
appointed,  to  defire  a  hleffing  upon,  and  Juccefs  for, 
the  arms  of  the  kingdom  or  commonwealth  under 
which  we  live  ;  neither  give  thanks  for  the  vi^.Iorie.s 
acquired  by  the  effufion  of  much  blood.  By  which 
forcing  of  the  conlcience,  they  would  have  r  on- 
ftrained  our  brethren,  living  in  divers  kingdoms 
at  war  together,  to  have  implored  our  God  for 
contrary  and  contradiftory  things,  and  confequent- 
ly  impodiblc  ;   for   it  is  impolhblc   that  two   par- 


^66  PROPOSITION     XV. 

ties  fighting  together,  iliould  both  obtain  the 
vii^ory.  And  becaufe  we  cannot  concur  with 
them  in  this  confLifion,  therefore  we  are  lubjedt  to 
ferfc'ciition.  Yea  and  others,  who  with  us  do  wit- 
iiels  that  the  ule  of  arms  is  unlawful  to  Chriftians, 
do  look  afquint  upon  us  :  but  which  of  us  two  do 
moft  faithfully  obferve  this  teftimony  againfl  arms  ? 
Either  they,  who  at  certain  times,  at  the  magiftrate's 
order,  do  clofe  up  their  fhops  and  houfes,  and  meet 
in  their  afTembly,  praying  for  the profperity  of  their 
arms,  or  giving  thanks  for  fome  vid:ory  or  other, 
whereby  they  make  themfelves  like  to  thofe  that 
approve  wars  and  fighting  ;  or  we,  who  cannot  do 
thefe  things  for  thelame  caufe  of  confcience,  lefl  we 
fliould  deftroy,  by  our  works,  what  we  eflablifh  in 
words,  we  fhall  leave  to  the  judgment  of  all  pru- 
dent men. 
jea.  Fifthly,  They  objeft.  That  Chr'ift,  Luke  xxii.  36. 

/peaking  to  his  difciples^   commands  them  ^    That  he  that 
then  had  not  a  Jword,  pould  Jell  his  coat^  and  buy  a 
fword  ;  therefore,  fay  they,  arms  are  lawful, 
fw.  I  anfwer,    Some  indeed  underfland  this  of  the 

outward  fword,  neverthelefs  regarding  only  that 
occafion  ;  otherwile  judging,  that  Chriftians  are  pro- 
hibited wars  under  the  gofpel.  Among  which  is 
jdmhroje,  who  upon  this  place  fpeaks  thus  :  0  Lord! 
why  commandeft  thou  me  to  buy  a  Jword^  who  forbid- 
deft  me  to  fmite  zvith  it  ?  IVhy  commandeft  thou  me  to 
have  it)  %vhom  thou  frohihiteft  to  draw  it  ?  Unlefs 
perhaps  a  defence  be  prepared,  not  a  nccejfary  re- 
venge ;  and  that  I  may  Jeem  to  have  been  able  to  re- 
venge, but  that  I  would  not.  For  the  lazu  forbids  me 
Peter  offered  to  fmite  again  ;  and  therefore  perhaps  he  faid  to  Pe- 
ter, offering  two  fwords ,  [It  is  enough]  as  if  it  had 
been  lawful  until  the  gofpel- times,  that  in  the  Icnv 
there  might  be  a  learning  of  equity,  but  in  the  gofpel  a 
perfeEllon  of  gocdnefs.  Others  judge  Chrifi:  to  have 
fpoken  here  myflically,  and  not  according  to  the 
letter  ;   as  Origen  upon  Mat,    xix.  faying,    Jf  a:y 


two  fwords. 


0/ Salutations  ^//^Recreations.  5-67 

looking  to  the  letter ,  and  not  iinderjianding  the  ivill 
of  the  xvords,  jjj  all  Jell  his  bodily  garment^  and  buy  a 
/word,  taking  the  words  of  Cbrijl  contrary  to  his  luill^ 
he  fjall perijh  ;  but  concerning  which  Jwcrd  he  /peaks ^ 
is  not  proper  here  to  mention.  And  truly  when  we 
confider  the  anlVer  of  the  difciples,  Majler,  behold 
here  are  izuo  /words  ;  underdanding  it  of  outward 
fwords  ;  and  again  Chrift's  anfwer,  //  //  enough  ; 
it  feems  that  Chrift  would  not  that  the  reft,  who 
had  not  fwords  (for  they  had  only  two  fwords) 
fliould  fell  their  coats,  and  buy  an  outward  fvvord. 
Who  can  think  that,  matters  (landing  thus,  he 
fliould  have  faid,  Two  was  enough  ?  But  however 
it  is  fufhcient  that  the  ufe  of  arms  is  milawful  un- 
der the  gofpel. 

Sixthly,  They  objci5l,  'That  the  /criptures  and  old  Objecl. 
fathers ^  fo  called,  did  only  prohibit  private  revenge^ 
not  the  i/e  of  arms  for  the  dejence  of  cur  country  y 
body,  ivives,  children,  and  goods,  when  the  magiftrate 
commands  it,  feeing  the  magijirafe  ought  to  be  obeyed  ; 
therefore  although  it  be  not  laivful  for  private  men  to 
do  it  of  themf elves,  never thelefs  they  are  bound  to  do 
it  by  the  command  of  the  magifrate. 

I  anfwer,  If  the  magiftrate  be  truly  a  Chriftian,  ^nfw. 
or  defires  to  be  fo,  he  ought  himfelf,   in  the   firft  chHftian  ma. 
place,  to  obey  the  command  of  his  maftcr,  faying,  fo^ob"  °hf ''^ 
Love  your  enemies,  Sec.  and  then  he  could  not  com- command  of 
mand  us  to  kill  them  ;  but  if  he  be  not  a  true  Chri-  chJIft"^''^" 
ftian,  then  ought   we  to  obey  our  Lord  and  King, 
yefus  Chrijl,  whom  he  ought  alfo  to  obey  :  for  in 
the  kingdom  of  Chrift   all  ought  to  fubmit  to  his 
laws,  from  the  higheft  to  the  loweft,  that  is,   from 
the  king  to  the  beggar,  and  from  Cafar  to  the  clown.     • 
But  alas  1   where  ihall  we  find  fuch  an  obedience  ? 
O  dcfpcratc  fall !    concerning  which  Ludov.   Viv.  Luc?,  vives 
writes  well,  lib.  dc  con.  vit.  Chrijl.  fub  Ttirc.  by  re- 's=""^^ ''"'"'• 
lationof /'>c'(5^m<://J'  Sylvius,  Difc.  de  Revol.  Belg.  p. 
85".  The  prince e/itercd  into  the  church,  not  as  a  true  and 
plain  Chrifian,  which  had  indeed  been  mojl  happy  and 


568  PROPOSITION    XV. 

defirahle  ;  but  he  brought  in  tvith  him  his  nobility ^ 
his  honours  y  his  J  RMS,  his  enfigns^  his  triumphs, 
his  haughtinefs,  his  pride,  his  fupercilioujnejs  ;  that 
is,  he  came  into  the  houje  of  Chrijl^  accompanied  with 
the  devil ;  and  which  could  no  ways  be  done,  he 
would  have  joined  two  houfes  and  two  cities  together, 
God's  and  the  devil's,  which  could  no  more  he  done 
/^^«Rome  and  Conftantinople,  which  are  dijlant  by 
Jo  long  a  tra5l  both  of  Jea  and  land.  (What  commu- 
nion,/zf//:)  Paul,  is  there  betwixt  Chrift  and  Belial  ?) 
Their  zeal  cooled  by  degrees,  their  faith  decreafed, 
their  whole  piety  degenerated  ;  inftead  whereof  we 
vow  make  ufe  of  jhadows  and  images,  and^  as  he 
faith,  /  would  we  could  but  retain  thefe.  Thus  far 
Vives.  But  laftly,  as  to  what  relates  to  this  thing, 
fmce  nothing  feems  more  contrary  to  man's  nature, 
and  feeing  of  all  things  the  defence  of  one's  felf 
feems  moft  tolerable,  as  it  is  moft  hard  to  men,  fo 
it  is  the  moft  perfed  part  of  the  Chriftian  religion, 
as  that  wherein  the  denial  of  felf  2ind  intire  confidence 
in  God  doth  moft  appear  ;  and  therefore  Chrift  and 
his  apoftles  left  us  hereof  a  moft  perfeft  example. 
Concerning  the  As  to  what  relates  to  the  prefent  magiftrates  of  the 

preient  magi-        -,i     .^.  ;;ii»  i 

ft.ates  of  the  Lhrijtian  world,  albeit  we  deny  them  not  altogether 
chriitianworid.  the  name  of  Chriflians,  becaufe  of  the  publick  pro- 
feffion  they  make  of  Chrift' s  name,  yet  we  may 
boldly  affirm,  that  they  are  far  from  the  perfection 
of  the  Chrifiian  religion  ;  becaufe  in  the  ftate  in 
which  they  are  (as  in  many  places  before  I  have 
largely  obferved)  they  have  not  come  to  the  pure 
difpenfation  of  the  gofpcl.  And  therefore,  while 
they  are  in  that  condition,  we  fliall  not  fay.  That 
war,  undertaken  upon  a  juft  occafion,  is  altogether 
unlawful  to  them.  For  even  as  circumcifion  and 
the  other  ceremonies  were  for  afcafon  permitted  to 
the  Jews,  not  becaufe  they  were  either  necelFary  of 
themfelves,  or  lawful  at  that  time,  after  the  refur- 
re^iion  of  Chrift,  but  becaufe  that  Spirit  vyas  not  yet 
raifed  up  in  them,  whereby  they  could  be  delivered 


0/  Salutations  <?»<^ Recreations.  5-69 

from  fuch  rudiments  ;  fo  the  preient  confelTors  of 
the  Cbrijtian  name,  who  are  yet  in  the  mixture,  and 
not  in  the  patient  fulfering  Ipirit,  are  not  yet  fitted 
for  tliis  form  of  Chriftianity,  and  therefore  cannot 
be  undefending  themfelves  until  they  attain  that 
perfeftion.  But  for  fuch  whom  Chrift  has  brought 
hither,  it  is  not  lawful  to  defend  themfelves  by 
arms,  but  they  ought  over  all  to  truft  to  the 
Lord. 

§.  XVI.  But  laftly,  to  conclude,  If  to  give  and 
receive  flattering  titles,  which  are  not  ufed  becaufe 
of  the  virtues  inherent  in  the  perfons,  but  are  for 
the  moft  part  beftowed  by  wicked  men  upon  fuch  as 
themfelves  ;  if  to  bow,  fcrape,  and  cringe  to  one 
another  ;  if  at  every  time  to  call  one  another  hum' 
ble  Jervant  and  that  moft  frequently  without  any 
defign  of  real  fervice  ;  if  this  be  the  honour  that 
comes  from  God,  and  not  the  honour  that  is  from 
below,  then  indeed  our  adverfaries  may  be  faid  to 
be  believers,  and  we  condemned  as  proud  and  ftub- 
born,   in  denying  all  thefe  things. 

But  if  with  Mordecaiy  to  refufe  to  bow  to  proud  Eftheriii     ; 
Haman,    and  with  Eiihii  not  to  ^wc  flattering  titles  }oh.xx\'n.  21. 
to    men,  left  tue  jhould  be  reproved  of   our  Maker  ;  ^*' 
and  if,  according  to  Peter's  example  and  the   an- 
gel's advice,  to  bow  only  to  God,   and  not  to  our 
fellow-fervants  ;  and  if  to   call  no  man  lord   nor 
mafter,  except  under  particular  relations,  according 
to   Chrift's  command  ;  I   fay,  if  thcfe   things   are 
not  to  be  reproved,  then  are  we  not  blameworthy 
in  fo  doing. 

If  to  be  vain  and  gaudy  in  apparel  ;  if  to  paint 
the  face  and  plait  the  hair  ;  if  to  be  cloathed  witli 
gold  and  fdver,  and  precious  ftones  ;  and  if  to  be 
filled  with  ribbands  and  lace  ;  be  to  be  cloathed  in 
modcft  apparel  ;  and  if  thefe  be  the  ornaments  of 
Chriftians  ;  and  if  that  be  to  be  humble,  meek, 
and  mortified,  then  are  our  adverfaries  good  Chri- 
ftians indeed,    and  we   proud,  fiagular,    and  con- 


57  o 


PROPOSITION     XV. 

ceitcd,  in  contenting  ourfelves  with  what  need  and 
conveniency  calls  for,  and  condemning  wliat  is 
more  as  fuperfluous  ;  but  not  otherwife. 

If  to  ufe  games,  fports,  plays  ;  if  to  card,  dice, 
and  dance  ;  if  to  fing,  fiddle,  and  pipe  ;  if  to 
life  ftage-plays  and  comedies,  and  to  lie,  coun- 
terfeit, and  dilTemble,  be  to  fear  always  ;  and  if 
that  be  to  do  all  things  to  the  glory  of  God  ; 
and  if  that  be  to  pafs  our  fojourning  here  in  fear  ; 
and  if  that  be  to  ufe  this  world  as  if  we  did  not  ufe 
it ;  and  if  that  be  not  to  fafhion  ourfelves  accord- 
ing to  our  former  lulls  ;  to  be  not  conformable  to 
the  fpirit  and  vain  converfation  of  this  world  ; 
then  are  our  adverfaries  (notwithflanding  they  ufe 
thefe  things,  and  plead  for  thenl)  very  good,  fo- 
ber,  mortified,  and  felf-denying  Chriftians,  and  we 
juftly  to  be  blamed  for  judging  them  ;  but  not 
otherwife. 

If  the  profanation  of  the  holy  name  of  God  ;  if 
to  exaft  oaths  one  from  another  upon  every  light 
occafion  ;  if  to  call  God  to  witnefs  in  things  of  fuch 
a  nature,  in  which  no  earthly  king  would  think 
himfelf  lawfully  and  honourably  to  be  a  witnefs, 
be  the  duties  of  a  Chriftian  man,  I  fhall  confefs  that 
our  adverfaries  are  excellent  good  Chriflians,  and 
we  wanting  in  our  duty  :  but  if  the  contrary  be 
true,  of  neceffity  our  obedience  to  God  in  this  thing 
mufl  be  acceptable. 

If  to  revenge  ourfelves,  or  to  render  injury, 
evil  for  evil,  wound  for  wound,  to  take  eye 
for  eye,  tooth  for  tooth  ;  if  to  fight  for  out- 
ward and  perifliing  things,  to  go  a  warring  one 
againft  another,  whom  we  never  faw,  or  with  whom 
we  never  had  any  conteft,  or  any  thing  to  do  ; 
being  moreover  altogether  ignorant  of  the  caufe  of 
the  war,  but  only  that  tlie  magiflrates  of  the  na- 
tions foment  quarrels  one  againft  another,  the 
caufes  whereof  are  for  the  molf  part  unknown  to 
the  foldiers  that  fight,   as  well  as  upon  whofe  fide 


0/Salutations  rt;?^ Recreations.  5'7i 

the  right  or  wrong  is  ;  and  yet  to  be  fo  furious, 
and  rage  one  againft  another,  to  deflroy  and  fpoil 
all,  that  this  or  the  other  worfhip  may  be  received 
or  abolidied  ;  if  to  do  this,  and  much  more  of  this 
kind,  be  to  fulfill  the  law  of  Chrift,  then  are  our 
adverfaries  indeed  true  Chrijfians,  and  we  miferable 
I^ereticks,  that  fuffer  ourfelves  to  be  fpoiled,  taken, 
impriibned,  baniflied,  beaten,  and  evilly  entreated, 
without  any  refiftance,  placing  our  triifi  only  in 
GO  Dy  that  he  may  defend  us,  and  lead  us  by  the 
way  of  the  Crofs  unto  his  kingdom.  But  if  it  be 
otherways,  we  fhall  certainly  receive  the  reward 
which  the  Lord  hath  promifed  to  thofe  that  cleave  to 
him,  and,  in  denying  themfelves,  confide  in  him. 

And  to  fum  up  all,  if  to  ufe  all  thefe  things, 
and  many  more  that  might  be  inftanced,  be  to 
walk  in  the  fir  ait  way  that  leads  to  lifie,  be  to  take 
up  the  Crofs  of  Chrifi^  be  to  die  with  him  to  the  lufis 
and  perifhing  vanities  of  this  tuorld,  and  to  arife  with 
him  in  newnefs  of  life,  and  fit  down  with  him  in  the 
heavenly  places^  then  our  adverfaries  may  be  ac- 
counted fuch,  and  they  need  not  fear  they  are  in 
the  broad  way  that  leads  to  definition,  and  we  are 
greatly  miftaken,  that  have  laid  afide  all  thefe  things 
for  Chriit's  fake,  to  the  crucifying  of  our  own  luPuS, 
and  to  the  procuring  to  ourfelves  fliame,  reproach, 
hatred,  and  ill-will  from  the  men  of  this  world  : 
not  as  if  by  fo  doing  we  judged  to  merit  heaven, 
but  as  knowing  they  are  contrary  to  the  will  of 
Him  who  redeems  his  children  from  the  love  of 
this  world,  and  its  lufls,  and  leads  them  in  the 
ways  of  truth  and  holinefs,  in  which  they  take  de- 
light to  walk. 

4  I) 


THE 


CONCLUSION. 


IF  in  God's  fear,  candid  reader^  thou  applieft 
thyfelf  to  confider  this  fyftem  of  reHgion  here 
delivered,  with  its  confiftency  and  harmony,  as 
well  in  itfelf  as  with  the  fcriptures  of  truth,  I 
doubt  not  but  thou  wilt  fay  with  me  and  many 
more,  that  this  is  the  fpiritual  day  of  Chrift's  ap- 
pearance, wherein  he  is  again  revealing  the  ancient 
paths  of  truth  andrighteoufnefs.  For  thou  mayeft 
obferve  here  the  Chrijlian  religion  in  all  its  parts 
truly  eftabliftied  and  vindicated,  as  it  is  a  living, 
inward,  fpiritual,  pure,  and  fubflantial  thing,  and 
not  a  mere  form,  fhew,  fhadow,  notion,  and  opi- 
nion, as  too  many  have  hitherto  held  it,  whofe 
fruits  declare  they  wanted  that  which  they  bear  the 
name  of  ;  and  yet  many  of  thofe  are  fo  in  love 
with  their  empty  forms  and  fhadows,  that  they 
ceafc  not  to  calumniate  us  for  commending  and 
calling  them  to  the  fubftance,  as  if  we  therefore 
denied  or  negleAed  the  true  form  and  outward 
part  of  Chriftianity,  which  indeed  is,  as  God  the 
fearcher  of  hearts  knows,  a  very  great  llander. 
Thus,  becaufe  we  have  defircd  people  earneftly  to 
feel  after  God  near  and  in  themfelves,  telling  them 
that  their  notions  of  God,  as  he  is  beyond  the 
clouds,  will  little  avail  them,  if  they  do  not  feel 
him  near  ;  hence  they  have  fought  malic ioufly  to 
infer  that  we  deny  any  God  except  that  which  is 
within  us.  Becaufe  we  tell  people,  that  it  is  the 
light  and  la%u  luiihiny  and  not  the  leUer  without^ 
that  can  truly  tell  them  their  condition,  and  lead 
them  out  of  all  evil  ;  hence  they  fay,  we  vilify  the 
fcriptures,  and  fet  up  our  own  imaginations  above 


The  CoNCLUsidN.  5-7^ 

them.  Becaufe  we  tell  them,  that  it  is  not  their 
talking  or  believing  of  Chrift's  outward  life,  fuffer- 
Ings,  death,  and  refurreftion,  no  more  than  the 
Jews  crying,  the  temple  of  the  Lord,  the  temfle  of 
the  Lord,  that  will  ferve  their  turn,  or  juflify  them 
in  the  fight  of  God  ;.  but  that  they  muft  know 
Chrifl  in  them,  whom  they  have  crucified,  to  be 
railed,  and  to  juftify  them,  and  redeem  them 
from  their  iniquities  :  hence  they  fay,  we  deny 
the  life,  death,  and  fufFerings  of  Chrift,  juftifica- 
tion  by  his  blood,  and  remifFion  of  fms  through 
him.  Becaufe  we  tell  them,  while  they  are  talk- 
ing and  determining  about  the  refiirretlion^  that 
tliey  have  more  need  to  know  the  fufl  One,  whom 
they  have  flain,  raifed  in  themfelves,  and  to  be  fure 
they  are  partakers  of  the  frj}  refurreBion  ;  and  that 
if  this  be,  they  will  be  the  more  capable  to  judge 
o?  the  fecoud :  hence  they  fay,  that  we  deny  the 
refurreftion  of  the  body.  Becaufe  when  we  hear 
them  talk  foolifhly  of  heaven  and  hell,  and  the 
laft  judgment,  we  exhort  them  to  come  out  of 
that  hellifh  condition  they  are  in,  and  come  down 
to  the  judgment  of  Chrift  in  their  own  hearts,  and 
believe  in  the  light,  and  follow  it,  that  fo  they 
may  come  to  fit  in  the  heavenly  places  that  are  in 
Chrift  Jefus  ;  hence  they  malicioufly  fay,  that  we 
deny  any  heaven  or  hell  but  that  which  is  within 
us,  and  that  we  deny  any  general  judgment  ; 
which  flanders  the  Lord  knows  are  foully  caft  upon 
us,  whom  God  hath  raifed  for  this  end,  and  ga- 
thered us,  that  by  us  he  might  confound  the  wif- 
dom  of  the  wife,  and  bring  to  nought  the  under - 
flanding  of  the  prudent  ;  and  might,  in  and  by  hi<> 
own  Spirit  and  power  in  a  defpifed  people  (that  no- 
fiefh  might  glory  in  his  prefence)  pull  down  that 
dead,  dark,  corrupt  image,  and  mere  fliadow  and 
fliell  of  ChriiTiianity,  wherewith  Antichrift  hath  de- 
ceived the  nations  :  for  which  end  he  hath  called 
us  to  be  the  firfl-fruits  of  thole  that  ferve  him,  and 


^74 


i:'he  Conclusion. 

worfliip  him  no  more  in  the  oldnefs  of  the  letter, 
but  in  the  newnefs  of  the  Spirit.  And  though  we 
be  few  in  number,  in  refpecl  of  others,  and  weak 
a,s  to  outward  fhrength,  which  we  alfo  altogether 
rejed:,  and  foolifh  if  compared  with  the  wife  ones 
of  this  world  ;  yet  as  God  hath  profpered  us,  not- 
withftanding  much  oppofition,  fo  will  he  yet  do, 
that  neither  the  art,  wifdom,  nor  violence  of  men 
or  devils  fhall  be  able  to  quench  that  little  /park 
that  hath  appeared  ;  but  it  fhall  grow  to  the  con- 
fuming  of  whatfoever  fliall  ftand  up  to  oppofe  it. 
The  mouth  of  the  Lord  hath  fpoken  it  !  yea,  he 
that  hath  arifen  in  a  fmall  remnant  fhall  arife  and 
go  on  by  the  fame  arm  of  power  in  his  fpiritual 
qnanifeflation,  until  he  hath  conquered  all  his  ene- 
mies, until  all  the  kingdoms  of  the  earth  become 
the  kingdom  of  Chrift  Jefus. 

Unto  Him  that  hath  begun  this  work,  'not  among 
..,  the  rich  or  great  ones  but  among  the  poor  and 
Jmall,  and  hath  revealed  it  not  to  the  tvije  and 
learned,  but  unto  the  poor,  unto  babes  and  fuck- 
Itngs  ;  even  to  him,  the  Only-zvijd  and  Omnipo- 
tent GO  D,  be  Honour,  Glory ^  Thank/giving,  and 
renown,  from  henceforth  and  for  ever.  Amen. 
Hallelu-jAH. 


A  Table  of  the   Authors  cited  in  this    Book. 


AL  A  N  U  S  443 

Amancliis  Polanus  238 

Ainbrofuis  Aufberlus  5S5 

Ambrofius  Mcdiolancnfis  127 

503;  555.  559 
Aincfius  238;  4^7 

Anlelmus  Bifhop  of  Canterbury 

Antioclms  Ibid. 

ApoUinarius  139 

Athanafius      22,  502;  549,  555, 

559 
Aiiguftinus  Bakerus 

Auguflimis  21,  5O;  82,  96,  149, 

193,  194,  223,  256,  262, 

443.  416  555'  558 
Author  de  vocat.  Gentium    126 

B 

Bafil  the  Great  549,  55.5 

Beda      _  555 

Bcllarmine  206,  j;oi 

Bernard  22,  381^  395 

Bertuis  236 
Bc7.a                        113,  220,  496, 

Borhaeus  221,  227 

Bucerus  221 

Buchanan.  195 

Bullinger  220 

Baxter  Richard  228^  231,  239 


Calvin   44,  45>  46,  69,  78,  i^3» 
223,  236,  323,  350,433, 

45^454.  455>  4/2^  4^4. 

505,  522 
Caroh)Hadius  505 

Cafaubonus  525 

Cafliodorus  555 

Cailellio  505 

Catechifm  of  Wcftnunfler      242 
Chamicrus  220 

Chemnitiiis  223 

Chriftianus  D.uthmarus        555 
Chromatins  555,  559 

Chrjlbftom  126,  489,  548,  555, 

p.  559 

Cicero  igi 

Chuuliu!  Albertus  Inuncanus 

22i 


Clemens  Alexandrinus  21,  172, 

'73'  i93»555'  5^3 
Conference  ot  Oldenb.  Ki.  D. 

240 
Confefljon  of  Auflj.urgh  239  zb^ 
the   French   Churches 

-o— of     Faith      of     the 

Churches  of  Holland  69 

of  thcDivines  at  Weli- 

minfler  yo,  78,  201 

Council  of  Ar;:anrick  262 

—  Carthage  70 

Florence  56 

Laodicca  70 

Trent    107,238,505 

Cyprian  503.  555' 55^ 

Cyrillus  Alexandrinus  22,  159, 

164,  165,  166,  555,  559 


5S4 
553 


D 

Dallseus 
Diodorus  Slculus 

E 

Epldletus  17 

Epiphauius  8r,  555 

Erafmus  52^'  55 5>  559 

Eftius  228 

Eufebius  56 

Euihymius  555,  559 

Eutyches  13^ 

F 

Forbes  222,223 
p'rancifcus  Lambcrtus   304,  388 

Fredericus  Sylvius  ^6^,  ^6-j 


Gelafiiis  262 

Gentiletns  2^8 
Gcrardus  Voflius    167,  240,  26^ 

Gordeau  527 

Gregory  tbc  Great  22 

Grcgonus  Na'ian/enus  555 

Gr'.'gorius  N\iicnus  ibid. 

H 
Haymo  555 

Hicrom       2T,  80,  8r,  85,  261, 
503;  5*3,  549;  '.5S'  559 


A  Table  of  the  Authors. 


Hllarius  502,  503,  555 

Hildebrand  500 

Himelius  228 

Hiltory  of  Coun.  of  Trent    505; 

Reformation    of 

France  521,  522 

Hofius  503 

Hogo  Grotius       54.7,  ^48,  S55 


James  Coret  236 

/ames  Howel  526 

Johannes  Damafcenus  5^5 

Johannes  Ferus  559 

Johannes  Floracenfis     443,  444 
John  Hus  94 

Johannes  Marefius  ^^y 

Ifidorus  Hifpalenfis  555 

Pelufiota  ibid. 

Juftin  Martyr       173,192,193, 


5SS>55^>  S^i,  565 


Laflantius  loi,  I92 

Lucas  Ofiander  128,  312 

Ludovicus  Vives      193,  jijg,  ^67 
Luther    22,  128,  197,  198,  200, 
2S4,  504,  505,  526 


Martianus 
Martyr 
Melanflhon 
Mufculus 


M 


N 


5^3 

23,  221,  265 
236 


Nicholaus  Arnnldus  of  Frane- 
quer  283,  305,  307,  330,  346, 
347;  3+9;  43 1;  445 

O 

OEcumenius  555 

Grigen     24,314,555,558,567 

555 


Othu  Brunsfeifius 


Papirius  Maffoii 
Parxus 


444 
113;  217 


Pafchafius  Radbertus 

Paulus  Riccius 

Philo  Jud^us 

Phocylides 

Pafcator 

Pithasu* 

Piatina 

Plato 

Plotinus 

Polybi'js 

Polycarpus 

Profper 

Py  ihagorag 

Qaintilianus 
Quintus  Curtius 


555 
439'  466 
554;  561 

192 

113 

443 
294 

'9^  554 
191,  192 

547 

56;  5?5 

125,  126 

191.  SS3 


554 
553 


R 


Reinerius 
Richard  Baxter 


513 
228,  238,  239 


Seneca  191 
Smith,  Do£tor  in  Cambridge  23 
Stobseus  553 
Sulpitius  Severus  565 
Synod  Arclatenfian  126,  127 
of  Dort                69,  1 1 2 


Tertullian     21,  504,  555,  558, 
561,  563 
Theophylaftus  ^^^ 

Thomas  Acjuinas  50 

Thyfms  219 


V 
ViSor  Antiochenus 
Vincentius  Lyrinenfis 


W 


Waldenfes 
WicklifF 


Zanchius 
Zuinglius 


167 
5^5 


5?5 

ibid. 


113,  219,  223,235 

107,  113,    23^ 


TABLE  of  the  CHIEF   THINGS. 


ABRAHAM'S  Faith  34. 
•^  Adam  ;  fee  Man,  Sin,  Redemption. 
What  happincfs  he  loft  by  the  lall, 
96.  What  death  he  died,  97.  He 
retained  in  his  nature  no  will  or  light 
capable  of  itfelf  to  manifcft  fpiritual 
things,  ibid.  Whether  there  be  any 
rcliques  of  the  heavenly  image  left 
in   him,   loi,   144. 

Alexander  Skein's  queries  propofed  to 
the  preachers,  401,  402. 

Anahaptills  of  Great  Britain,  57,  373. 

Anabaptijls  of  Munfter^  how  their 
mifchievous  aftiiigs  nothing  touch  the 
Quakers,  54  'o    38. 

Anicetus,  56. 

Anointing,  the  anointing  teacheth  all 
things  ;  it  is  and  abidcth  for  ever  a 
common  privilege,  and  fure  rule  to 
all  laints,  52,  53- 

Antichnji  is  exalted  when  the  feed 
of  God  is  prelfcd,  145.  His  work, 
318,  319:  320,  325,  326. 

Antinomians ,  their  opinion  concerning 
jiiftificaiion,  305. 

Apopfy,  263,  315. 

Apojile,  who  he  is,  their  number  was 
not  limited,  and  whether  any  may  be 
now-a-daysfocalled,320,32i,  322,323, 

Appearances  ;  fee  Faith. 

Arians,  they  firft  brought  in  the 
doftrine  of  Perfccution  upon  the  account 
of  religion,  502. 

Arius,    by   what  he  fell  into  error, 

3»4'  3'5- 

Arnnnians  ;  fee  Remonjlrants. 

Ajfemblings  are  needful,  and  what 
fort,  347,  348.  &c.  fee  Worfiip,  they 
are  not  to  be  forfaken,  364. 

A/lrofop^er,  6\. 

Aurelia,  there  ten  Canonicks  wtre 
burnt,  and  why,  443,  444. 


Baptifm  is  one,  its  definition,  409, 
412  to  419.  It  is  the  Baptifm  of 
Chrift,  and  of  the  Spirit,  not  of  Water, 
411}  to  423.  The  Baptiim  of  water, 
which  was  John's  Baptiim;  was  a  fi- 
gure of  this  Baptiim,  and  is  not  to 
be  continued,  433  to  445. 

Baptifm  with  water  doth  not  cleanfe 
the  heirt,  413,  42j.    Nor  is  it  abadje 


'  of  Chriftiinity,  as  was  circumcifion  to 
the  Jews,  428,  442.  That  Paul  was 
not  lent  to  baptize  is  explained,  428 
to  431,  Concerning  what  Baptifm  Chrifl 
fpeaks.  Mat.  xxviii.  20.  it  is  explained, 
432.  How  the  apoflles  baptized  with 
water  is  explained,  435  to  439.  To 
baptize  fignifics  to  plu?tge,2nd  how  fprink-' 
ting  was  brought  in,  439,  440.  Thofe 
of  old  that  uffd  tuater-kiptifm  were 
plunged,  and  they  that  were  only 
fprinkled  were  not  admitted  to  an 
ccclefiaftical  funflion,  and  why,  440« 
Againft  the  Ufe  of  wateT-bdptiJin  many 
heretofore   have  teftified,  443. 

Infant -Beptfm  is  a  mere  human  tra- 
dition, 409,  444, 

tMe,  the  laft  tranflations  always  find 
fault  with    the  firft,  80. 

Birth,  the  fpiritual  birth,  66.  Holy 
birth,  368,  369    fee    Jujlification, 

BiJIwp  ot  Rome,  concerning  his  pri- 
macy, 56.  How  he  abufes  his  au- 
thority, and  by  what  he  depofes  prin- 
ces, and  abfolves  the  people  ftom 
the  oath  of  fidelity,  500,  504. 

Blood,  to  abftain  from  blood  nnd 
things  ftrangled,  479,  581.  It  hatlt 
been  fhrd,  4,56. 

Blood  of  ihrijl ;    fee  Communion, 

Body,  to   bow   the  body  ;    fee   Head. 

Books  Canonical  and  Apocryphal ;  fee 
Canon,  Scripture. 

Bonavcnture,  35 1 . 

Bow,  to  bow  the  knee  ;  fee  Uncover 
the  Head. 

Bread,  the  Breaking  of  bread  amonj; 
the  Jews  was  no  fingular  thing,  466, 
471.  It  is  now  Gtherways  performed 
than  it  was  by  Chrift,  470.  Whether 
unleavened  or  leavened  bread  is  to 
be  ufed  ;  alio  it  is  hotly  difputcd  about 
the  manner  of  taking  it,  and  to  whom 
it  is  to  be  given,  471,  471.  See  Cow- 
vmnion . 

C 

Calvinifls  ;  fee  Proteflants. — They  de- 
ny confubjlantiation,  56.  They  main- 
tain abfolute  reprobation,  ibid.  They 
think  grace  is  a  certain  irrcfifliblc  pow« 
er,  and  what  fort  of  a  Saviour  thev 
would  have,  177,  178.  Of  the  flclh  and 
blood  of  Chrift,  431,  454,  4,55.  They 
ufc  kavencd  bccad  in  tlie  fuppcr,  471. 


A  Table  of  the  Chief  Things. 


Canon,  whether  the  fciipture  be  a  fill- 
ed up  canon,  92.  Whether  it  can  be 
proved  by  fcripture  that  any  book  is 
canonical,  92,  93. 

Ca/kllio  banifhed.  505. 

Ceremonies;  fee  Siiperjlilion, 

Chrifi ;  fee  Communion,  Jujlijication, 
Redempiion,  IVord.-^He  fheweth  himftlf 
daily,  revealing  the  knowledge  of  the 
Father,  22.  Without  his  fchool  there 
is  nothing  learned  but  buly  talking,  23. 
He  is  the  Eternal  Word,  26.  No  crea- 
ture hath  accefs  to  God  but  by  him,  2'i, 
27,  28.  He  is  the  way ,  the  Truth, 
and  the  Life,  28.  He  is  the  Mediator 
between  God  and  man,  27,  203.  He 
is  God,  i-ud  in  time  he  was  made  par- 
taker of  man's  nature,  27.  Ycfterday, 
To-day  the  fame,  and  for  ever,  38. 
The  fathers  believed  in  him,  and  how, 
ibid.  His  fheep  hear  his  voice,  and 
contemn  the  voice  of  a  Itranger,  70, 
301,  304.  It  is  the  fruit  of  his  afcen- 
fion  to  fend  pallors,  84.  He  dwelleth 
in  the  faints,  and  how,  138,  139.  His 
coming  was  neceifary,  141.  By  his  fa- 
crifice  we  have  remlfTion  of  fms,  141, 
183,  184.  203.  Whether  he  be,  and 
how  he  is  in  all  men,  is  explained,  142. 
Being  formed  within,  he  is  the  formal 
taufe  of  juiiificatiou,  196,  224-  By  his 
life,  death,  &c  he  hath  opened  a  way 
for  reconciliation,  226,  227,  228.  His 
obedience,  righteoufnefs,  death,  and 
fufferings  are  ours  ;  and  it  is  explained 
that  Paul  (i'ld,  He  filled  up  that  w/iic/i  was 
behind  oj  the  affiiclions  of  Chrijl  in  his  flefli, 
2o6-  How  we  are  partakers  of  his  fuf- 
ferings, 252,  253,  254.  For  what  end 
he  was  manifelted,  247,  248.  He  de- 
livers his  own  by  fuff'ering,  248.  Con- 
cerning his  outward  and  fpiritual  body, 
448,  449.  Concerning  his  outward  and 
inw.ird  coming,   378. 

Chrijlian.  how  he  is  a  Chriftian,  and 
whenheccafeth  fo  to  be,  19,  25,42,  43  to 
48,  2,54.  28S,  287,  288,  289,  300,301. 
1  he  fonndation  of  his  faiih,  64.  His 
privilege,  66.  When  men  are  made 
ChriUians  by  birth,  and  not  by  coming 
together,  *76,  277.  They  have  bor- 
rowed many  things  from  Jews  and 
Gentiles,  411,  412.  They  recede  by 
little  and  little  from  tiieir  firft  puiity, 
4/6,  5fi3.  The  primitive  ChrilHaiis  for 
fomc  ages  faid,  We  are  Chrifiiuns,  we 
/wear  not,  553.  And,  IVe  aie  the  j'ol- 
d-ers  of  Chr'Ji,    it  is  not  lanful  for   us  to 


Ckrijliaiiity  is  made  as  an  art,  15.  It 
is  not  Chriftianity  without  the  Spirit, 
40  to  44,  6g,  70.  It  would  be  turned 
mto  Sceptiajm.  311.  It  is  placed  chiefly 
in  the  renewing  of  the  heart,  279. 
Wherein  it  confiils  not,  363.  What  is 
and  is  not  the  mark  thereof,  428:  429, 
442.  Why  it  is  odious  to  Jews, 
Turks,  and  Heathens,  454.  What 
would   contribute   to   its   Commendation, 

Church,  without  which  there  is  no 
falvation  ;  what  fhe  is;  concerning  her 
members,  vifibility,  profclFion,  degene- 
ration, iuccelTion,  272  to  298.  What- 
foever  is  done  in  the  church  withou.  the 
inllinft  of  the  Holy  Spirit  is  vain  and 
impious,  304.  The  fame  may  be  faid 
of  her  as  \\as  in  the  fchools  of  Thefeus'i 
boat,  326.  In  her  correftions  ought  to 
be  exercifed,  and  againft  whom,  488, 
489.  She  is  more  corrupted  by  the  ac- 
celfion  of  hypocrites,  4'^8.  The  con- 
tentions of  the  Greek  and  Latin  churches 
about  unleavened  or  leavened  bread  in 
the  fupper,  471.  The  lukewarmnefs  of 
the  church  of  Loadicea,  287.  There  are 
introduced  into  the  Romijh  chunk  no 
lefs  fuperftitions  and  ceremonies  thaa 
among  Heathens  and  Jews,  277. 

Circumcifion,  a  feal  of  the  old  cove- 
nant, 439. 

Clergy,  310,  322,  325,  336,  337,  472. 

Cloaths,  that  it  is  not  lawtul  ior  Chrif- 
tians  to  ufe  things  fuperduous  in  cloaths, 
532  to  536,  569. 

Comforter,  lor  what  end  he  was  fent, 
22,23. 

Commiffion,  the  commifTion  of  the  dif- 
ciples  01  Chrift  before  the  work  was  fi- 
iiifhed  was  more  legal  than  evangelical, 
306. 

Communion,  the  communion  of  the 
body  and  blood  of  Chrift.  is  a  fpiritual 
and  inward  thing,  44.5.  That  body, 
that  blood  is  a  fpiritujl  thing,  and  that 
it  is  that  heavenly  feed,  whereby  life  and 
lalva:icn  was  of  old  and  is  now  com- 
municated, 446,  447-  How  any  be- 
come partakers  iheieof,  451  to  453. 
Jt  IS  not  tied  to  the  ceremony  of  break- 
ing bread  and  drinking  wine,  which 
Chrift  ufed  with  his  difciples,  this  was 
only  a  figure,  446,  433  to  465.  Whe- 
thrr  that  ceremony  be  a  nectifary  part  of 
the  new  covenant,  and  whether  it  is  to 
be  Continued,  465  to  48,5.  .'•piri'.u.il 
communion  witn  Gcd  through  Chrili 
is  obtau.cd,  07. 


A  Table  of  the  Chief  Things. 


Community  of  goods  is  not  brought  in 
b)  Xhc  Quahtrs-,  488,  516,  517. 

Complnnents  ;  fee  Titles. 

Confaence  ;  itcMagiJlrale. — lis  d'^fini- 
tion,  what  it  is;  it  is  diftii.^uifhed  from 
the  faving  light,  14410  148,  487.  The 
good  confcience,  and  llie  hyp  critical, 
b66.  He  that  acteih  contrary  to  his 
own  confcience  finnclh ;  and  concern- 
ing an  erring  confcience,  487.  What 
things  appertain  to  confcience,  488. 
What  foit  of  liberty  of  confcience  is 
defended,  ibid.  It  h  tlie  throne  of 
God,  489.  It  is  fiee  from  the  power 
of  all  men,  505. 

i'onvcrfhm,  \\  hat  is  man's  therein,  is 
rather  a  pafTion  than  an  aftion.  1 49. 
Augujline's  faying,  ibid.  This  is  cleared 
by  two  examples,   149,   150. 

Corredion,  how  and  againil  whom  it 
ought  to  be  excrcifed,  488,  489. 

Ci.vctiant.,  the  difference  betwixt  the 
new  and  old  covenant  worfhip,  50,  346, 
347i  375.^0  378,  425  'o  427-  ^cc  alfo 
Law,  GoJ'pel. 

CtoJ],  the  fign  of  the  crofs,  442. 


Dancing ;  fcf  Plays. 

Days,  whether  any  be  holy,  and  con- 
cerning the  day  commonly  called  the 
Lord's  duy,  349,  464. 

Deacons,  474. 

Death ;  fee  Adam,  Redemption. — It  en- 
tered mto  the  world  by  fni,  105,  106. 
In  the  faints  it  is  rather  a  palTmg  from 
death  to  life,  107, 

Dei-il,  he  cares  not  at  all  how  much 
God  be  acknowledged  with  the  mouth, 
provided  himfell  be  worfiiipped  in  the 
heart,  24,  25,  180.  Ke  haunts  anions 
the  wicktd,  241.  How  he  may  fccm 
to  be  a  minifter  of  the  gofpcl,  316  to 
318.  When  he  can  work  nothing,  37O, 
g7i.  He  keeps  men  in  outward  (i^iis, 
Ihadows.  and  forms,  while  they  ne- 
£led   the  fubllance,    456,   4.57. 

Dtfpute.  the  difputc  of  the  flioe- 
maker  with  a  certa}n  profelfor,  310, 
gii.  Of  an  heathen  philofopher  with 
a  bifbop  in  the  council  of  Nice,  and  of 
the  unleitcrcd  clown,   312. 

Divin'ty.  fchool-diviniiy,  299.  How 
pernicious  it  is,  313  to  317. 

Dreams ;  fee  faith,  Miracies. 


Ear,  There  is  a  fpaitua!  sr.d  a  bodi'y 
-car,   23,   36. 


EaJltT  is  celebrated  other  ways  in  th? 
Latin  church  than  in  the  Eaftcrn  54. 
The  celebration  ot  it  is  grounded  upon 
tradition,  ibid, 

F.lders,  33,  324, 

Eleflor  of  Saxony,  the  fcandal  given 
by  him,   403- 

Err.inency,  your  eminency  ;  fae  Titles, 

Enoch  walked  with  God,  2   5. 

Ep)//  e ;  fee  James,   John,  Peter. 

EJuu,  358. 

Ethicks,  or  hooks  of  moral  philofophy, 
are  not  needful  to  ChrilUans,  312. 

Evangelijl,  who  he  is,  and  whether 
any  now-a-days  may  be   fo  called,  323. 

Excellency,  your  excellency,  fee  Titles, 

Exorcifm,   443. 


Faith,  its  definition,  and  what  its  ob- 
jeft  is,  33  to  37.  How  far,  and  how 
appearances, outward  voices,  and  dreams 
Were  the  objefts  of  the  faints  faith,  35- 
That  faith  is  one,  and  that  the  o'njeft  ot 
faith  is  one,  37.  Its  foundation,  64. 
See  Revelation,  Jcripture. 

Far  ell  us,  472. 

Father;  (ee  Knowledge,   Revelation,  33, 

Fathers,  fo  called,  thy  did  not  a- 
gree  about  fome  books  of  the  fcripture, 
70,  8i.  They  afhrm  that  there  arc 
whole  verfes  taken  out  of  Ma'k  and 
Luke,  81.  Concerning  the  ScptuagirX 
interpretation,  and  the  Hebrew  copy, 
81.  They  preached  univerfal  redemp- 
tion tor  the  firfl  four  centuries,  125. 
They  freauently  ufed  the  word  merit  in 
t';eir  doarine,  i37,  239.  Concerning 
the  pofTibility  ot  not  finning,  26  ,  26^. 
The  polTibiliiy  of  falling  from  grace, 
265.  Many  of  them  did  not  only  con- 
tradift  one  another,  but  ihemfelvcs  alf  >, 
315.  Concerning  baptilm,  and  the 
iiga  of  the  crofs,  442.  Concerning  au 
oath,   544. 

Feet,  concerning  the  wafhing  of  one 
anotiier's  feet,  467  to  47O. 

Frure^uer,  331. 

Freely,  The  gofpel  ought  to  be  preach, 
ed  freely,  330,  331. 


Games ;  fee  Sports. 

C?Jted  brethren,  297. 

GOD,  how  he  ha;h  alv/ay:  inanifell. 

ed  hitnfclf,  18.     Inlefs  hr  fpeak  with* 

in,  the  preacher  makes  a  rufUu  g  to  no 

i    parpofe,  S2,  23.     None  can  know  hin» 

aright,  unkfs  he  receive  it  of  the  Hoi" 


4  E 


A  Table  of  the  Chief  Things. 


Gboft.  ibid.  God  is  ^o  be  fought 
■within  23.  He  isknowii  by  lenfauoii, 
and  not  by  mere  fptculation  and  lyl- 
loffiilick.  demonftrations,  i^.  H<  is  the 
fountain,  root,  and  beginning  of  all 
good  works,  and  he  haJi  made  all 
tilings  by  his  elerna!  word,  07  God 
ipc.Vkiii'T  is  the  objtfl.  of  fu:h,  34 
Among  all  he  hath  his  own  choftn  ones, 
20.  he  delights  not  in  the  death  of 
the  wicked;  fee  Rcdev^ption.  He  fialh 
manifefted  his  love  is  lending  his  S(<n, 
203  226,227, fee  Jujlijicjtwn.  He-hathre- 
wa'rdsforthegood  v\orksof  his  children, 
23^8,  239.  Whether  it  be  poflible  to 
keep  his  Commandments,  24,^,  243 
He  is.the  Lord,  and  the  only  judge  of 
the  confcience  48&.  489.  He  will  have 
a  free  exercife,  497 . 

Gofpei;  fee  Rtchnption.— The  truths 
of  it  are  as  lies  in  the  mouths  of  pro- 
fane and  carnal  men,  30,  45,  46.  The 
ratureof  it  is  explained,  49,  50.  It  is 
diftinjrtiinacd  from  the  law,  and  more 
cxcelfent  than  it,  50.  73.  fee  Commit. 
law.  Whether  any  ought  to  preach  it 
ja  this  or  that  place,  is  not  found  in 
fcripture,  £97.  298.  its  works  are 
diftinguiflaed  from  the  works  of  l!;^ 
]aw,23i.  How  it  is  to  be  propagated, 
and  of  its  propagation,  4.90-  The 
worfhip  of  it  is  inward,  427-  I'  is  an 
inwa.d  power,  167,  168. 

Grace,  the  grace  of  God  can  be  lo^ 
through  difob-dience.  263,  £?c.  Saying 
grace  (fee  Redtmpt:on)  which  is  required 
in  the  calling  aiid  qualifyin'/  of  a  mi- 
niftcr  ^  f':e  Minzjlei.  In  fomt  it  work- 
eth  in  a  fpccial  and  prevalent  manner, 
that  they  neceffiaiily  obtain  lalvation, 
»£Oi  15-1'     Your  grace;   ieeTit'es. 

H 
Ujnds,  laying  on  of  hands,  998,  483. 
lleail,  of  uncovering  the  head    in    la. 
Ju'ationt,  512,  515,  529  to  <;32,  56^, 

569- 

Heart,  the  heart  is  deceitf^il  and 
wicked.  77,  97,  g8. 

I{<aikcns.  albeit  they  were  ignor.int 
nf  the  hillory,  yet  they  were  fcnfible 
of  the  lofs  by  the  fall,  igii.  Some 
heathens  would  not  fwear,  553.  Hea- 
thenilh  ceremonies  were  brought  into 
'he  Chrifti?n  religion,  442. 

HfwTy  IV,  king  of  France,  500.  . 

Hcrcfieu  whence  they  proceeded,  3S3. 

Heretirk:.   493. 

High  Pricjl :  ice  F'ri:Jl. 


H:'lory  of  Chrift;  fee  Quakers^  Re- 
Jempt'O.t 

y/ti'V  of  Hoiks,  the  high  pried  enter- 
ed into  it  onc2  a  year,  32.  But  aov/ 
al!  of  us  at  all  times  have  accefs  unto 
God    5.1 

Ihinef,  your  hoi  inefs;i  {eoTitleiw 

Honour;  fee  Tit'es. 

Hypocrite,  493,  497.  49^- 


Jacob,  358. 

James  the  apoftle,  there  were  of  olA 
divers  opinions  concerning   hit   epiftle, 

Ido'atry,  345,  364.  Whence  it  pro-* 
ceeded.  410 

Jeft-nrr;  fee  Piays^  Games, 

J''fji  s  ;  fee  Se^,  tgna'ius. 

J'fus;  fee  Chrijl. — -What  it  is  to  be 
faved,  and  to  be  aifcmbled  in  his  name, 
184,  20.,  354. 

Jews,  among  them  there  may  be 
members  of  the  church,  2731  274,. 
Their  error  concerning  tie  oucward 
fuccefTion  of  AbrakaTn^  285.  Their 
worfhip  is  outward,  427. 

lUiterotc;  fee  Mechaitkks, 

l.duigences,  199. 

I-ifitrits ;  fee  ^in. 

Iniquities,  ipiritua-1  iniquities,  or  wick- 
cdncls,  36  . 

Ijiquijitmn,  4.99* 

liJp:ration,  where  that  doth  not  teach, 
words  withoai  do  make  a  noife  to  no 
p'.irpofe,   21,  22. 

John  the  npoftle,  concerning  his  fe- 
cond  and  third  epiftles,  and  the  revela- 
tion there  were  fometime  divers  opi- 
niorvs,  70. 

?o/;i  the  bapiill  did  not  mivacles-, 
295. 

John  this  is  faid  to  have  prophcfied, 
94; 

John  Knox,  in  what  refpeft  he  was 
called  the  apoflle  of  Scot'and.  324. 

Judas  fell  from  his  apoitlefhip,  287. 
who  was  his  vicar,  3Q4.  His  minif- 
try  was  not  purely  evangelical,  306. 
He  was  called  immediately  ot  Chiift, 
and  who  are  inferior  to  him,  and  plead 
for  him,-  as  a   pattern  of  their  miniflry, 

Juflif^cetion,  the  d'iftrine  thereof  is 
and  hath  been  greatly  vi'.iated  among 
the  PapiJ)s,  and  wherein  they  place  it, 
J97-  99,  200,  226.  Luther  and  the 
I'TiiteJlunts  with  good  reafon  oppofed 
thi-s    doflripe,    though  many  of  them 


1 


A  Table  of  the  Chief  Thi>7gs. 


/»n  foori  into  another  extreme,  and 
v^hcrcin  they  jilace  it,  and  that  they 
a<;ree  in  one,  800,  201,  207.  It  comes 
from  the  love  of  God,  203,  926  To 
yjjl'jy-  lignifics  to  make  really  jujl.  not 
to  rcpuicjujl,  whicii  many  Proteftanis 
9rc  foiccd  to  acknov. ledge,  21.5,  216, 
219  to  223.  'i'he  revelation  ot  Clirill 
foiincd  in  the  heart  is  the  formal  cau'e 
of  jiilliticaiion,  not  works  (lo  fpeak 
properly)  which  arc  only  an  efieft,  and 
I'o  alfo  many  Proteftants  have  faid,  196, 
igg  to  2C2,  21510237.  \^'e  are  juili- 
fied  in  works,  and  hov/,  196,  206,  27, 
eo8,  229  to  237  This  IS  fo  far  from 
being  a  f'opilh  d(  6liine,  that  Dd  ar- 
mine  and  others  oppofed  it,  205,  206, 
237.  239. 

K 

Kingdom  of  God,  381,  480,  490. 

Know'edge,  the  height  of  man's  hap- 
pinefs  is  placed  in  the  true  knowledge 
of  God,  3.  Error  in  the  entrance  of 
this  knowledge  is  dangerous,  15.  Su- 
perftition,  idolatry,  ajid  thence  atheifm, 
have  proceeded  from  the  falfe  aiwd  feign- 
ed opinions  concerning  God,  and  the 
knovi^ledge  of  him.  17.  The  uncertain 
knowledge  of  God  is  divers  ways  at- 
tained, but  the  true  and  certain  only  by 
the  inward  and  immediate  revelatjon 
of  the  Holy  Spirit,  20.  It  hath  been 
brought  out  of  uCe,  and  by  what  de- 
vices, 24,  25.  Theie  is  no  knowledge 
of  the  Father  but  by  the  Son,  nor  of  the 
Son  but  by  the  Spirit,  18,  26,  27,  28, 
29,  30,  3J,  32.  The  knowledge  of 
Chriit,  which  is  not  by  the  revelation 
of  his  Spirit  in  the  haart,  is  no  more 
the  knowledge  of  ChriR,  than  the  prat- 
ling  of  a  parrot,  which  h»th  been 
taught  a  few  words,  niay  be  faid  to 
i)e  the  voice  oi  a  man,  31. 


Lcicks.  320,  322. 

^aity,  325,  327. 

Leke  ot  Btthcjda,   147, 

Lew,  the  law  is  diftinguifhcd  from 
t!ie  gofpcl,  50,  427.  The  diilermce 
thereof,  50,  2^2,  253,  See  (jofj>cl  — 
Under  the  law  the  people  were  not  in 
any  doubt  who  fbouli)  he  priefts  and 
minifters,  iSi.  See  Minijhr  of  the  law, 
I'.'orjkip. 

f.curnirj,  wl;at  true  learning  is,  307, 
3'-8. 


Letter,  the  letter  killeth,  quickenetl* 
not,  253. 

Light,  the  innate  light  is  explained  by 
Cicero,  igt,  19*. 

L/g/it  of  nature,  the  errors  of  the  So- 
ciniaiis  arid  Pelagians,  who  exalt  this 
liglu,  ate  rejected,  95.  Saving  light  ; 
lee  Redemption — It  is  univerfal.  It  is  in 
all,  132.  it  is  a  fpiritual  and  heaven- 
ly principle,  138.  li  '\&z  Jdbjlance,  not 
an  accident,  139,  140.  It  is  fupernatu- 
ral  and  lufTicicnt,  160.  166.  It  is  the 
gofpel  preached  in  every  creature,  167. 
It  is  the  word  nigh  in  the  mouth  and 
in  the  heart,  170,  171.  Ii  is  the  iiigraft- 
ed  word,  abic  to  fave  the  foul,  178. 
Teftimonies  of  Augujline  and  Buchanan 
concerning  this  light,  194,  195.  it  is 
not  any  part  of  nature,  or  reliques  ot 
the  light  remaining  in  Adam  after  the 
fall,  144.  It  is  diftinguifhcd  from  the 
confciciice,  145.  It  is  not  a  common 
gilt,  as  the  heat  of  the  lire,  and  outward 
iU;ht  of  the  fun,  as  a  certain  preacher 
faid,  It  2.  it  may  be  reirllcd,  133, 
'37'  '47>  M^'  262.  265.  By  this 
light  oi  iecd,  grace  and  word  of  God, 
he  invites  all,  and  calls  them  to  falvati- 
on,  172,  173,  174  None  of  thofe  to 
whom  the  liiiloiy  of  Chrift  is  pi  cached 
are  faved,  but  by  the  inward  opera- 
tion of  this  light,  175  to  i8t.  It  is 
Imail  in  the  fiiil  manileltation,  but  it 
groweth,  176.  It  is  flighted  by  the 
Calvinifts,  Papifts,  Socini.ins,  and  Ar- 
tnin  ans,  and  why,  177,  None  can  put 
it  to  filence,  178.  There  arc  and  inay 
be  faved  by  the  operation  thereof,  who 
arc  Ignorant  of  the  hiftory  of  Chrift, 
lOg,  110,  134,  141,  142,  173,  181  to 
191  An  aniwer  to  the  objection,  Thil 
ho'it  can  be  fuved  but  in  the  iij.:nc  cif  Jejui 
Chri/i,   184,  185. 

Literature,  human  literature  is  not  at 
all  needful,  308,  ^c. 

I'f^'gy,  35»)37d- 

LogicJi,  312. 

Lord,  there  is  one  Lord,  38,  39. 

Loi'e,  of  a  love-fcaft,  476,  477- 

Lutherans;  fte  ProtcJIants. — They  af. 
firm  eonfubftantiation,  56.  OI  the  fleflx 
and  blood  of  Chritl.  454.  Thry  ule 
unleavened  bread  in  the  lupj^er,  471. 

M 

hUgiJlrafe,    concerning  his    power  ii. 

things   purely    religious,    and    that    lie 

hath  no  authority  over  the  confciencc, 

466  to  ,512.     Nor  ought  he  to  punilh 


A  Table  of  the  Chief  Things. 


according  to  church  cenfure,  489,  490. 
Concerning  the  prefent  magiftrates  of 
the  Chridian  world,  568,  569. 

Mahomet  prohibited  all  difcourfe  and 
reafoning  about  religion,  506.  He  was 
an  impollor,  146. 

Majtjly,  your  majefty  ;  fee  titles. 

Man;  fee  Knowledge. — -His  fpirit 
knowcth  the  things  of  a  man,  and  not 
the  things  of  God,  29.  The  carnal 
man  efteemeth  the  gofpel  truths  as  lies, 
30.  And  in  that  ftate  he  cannot  pleafe 
God,  42.  The  new  man  and  the  olH, 
66,  139-  The  natural  man  cannot  dif- 
cern  fpuitual  things.  Asto  the  fiift  Adam, 
he  is  fallen  and  degenerate,  66,  94,  95, 
108.  His  thoughts  of  God  and  divine 
things  in  the  corrupt  (late  are  evil  and 
unpiofitable,  94,  95-  Nothing  of  Adam's 
fin  is  imputed  to  him,  until  by  evil-doing 
he  commit  his  own,  97,  105.  In  the 
corrupt  rtate  he  hath  no  will  or  light 
capable  of  itfelf  to  manifeft  fpiritual 
t^.ings,  07  to  103,  202.  He  cannot 
■when  he  will  procure  to  himfelf  ten- 
dernefs  of  heart,  147.  Whatfoever  he 
doth,  while  he  doth  it  not  by,  in,  and 
through  the  power  of  God,  he  is  not 
approved  of  God,  369.  How  the  inward 
man  isnourifhed,  448  to  453.  How  his 
underfiaiidingcannot  be  forced  by  fuffer- 
ingSj  and  how  his  underflanding  is 
changed,  497,   498. 

Merchandife,  what  it  is  to  make  mer- 
chandife  with  the  fcriptures,  315. 

//^/j,  •345,3.51,373,  403. 

Mathematician,  64. 

Mechanicks,  327.  They  contributed 
much  to  the  retormation,  ibid. 

Merit :  fee  Jfujification. 

Metaph^cks,  312. 

Mintjier  of  the  gofpel,  it  is  not  found 
in  fcripture  if  any  be  called,  74,  75, 
298.  Teachers  are  not  to  go  before 
the  teaching  of  the  Spirit,  84.  The 
Popifh  and  Proteflant  errors  concerning 
the  grace  of  a  minifter  are  rejcOed, 
95,103,  104.  They  are  given  for  the 
perfcftingof  the  faints,  &c.  249.  Con- 
cerning their  call,  and  wherein  it  is 
placed,  271,  280  to  298.  Qualities, 
27»)  299,  to  317.  Orders  and  diftinc- 
tion  of  laity  and  clergy,  320  to  325. 
Of  feparating  men  for'  the  miniltry, 
ibid  Concerning  the  fuftentation  and 
maintenance  of  miniftcrs,  and  their 
abufe;  of  the  idlenefs,  riot,  and  cru'liy 
of  miniftert,  327  to  340.  What  kind 
of  rainiftry  and   miniucrs  the  (Quakers  ' 


are  for,  and  what  fort  their  adverfarica 
are  for,  341  to  343. 

Minijler  of  the  law,  there  was  no 
doubLfuliiefs  concerning  them  under  the 
law,  281,  305,  306.  Their  miniftiy 
was  not  purely  fpiritual ;  and  while  they 
performed  it,  they  behoved  to  be  puri- 
fied from  their  outward  pollutions,  as 
now  thofe  under  the  gofpel  from  their 
inward,  280,  281,  306. 

Miracles,  whether  they  be  needful  to 
thofe  who  place  their  faith  in  objeftivc 
revelation,  35,  36,  296. 

Mofes,  190,  375,  378,  410,  447. 

Munjler;  fee  Anabaptijts,  their  mif- 
chlevous  aftings,  54. 

Mujick,  408. 

Myjlery  of  iniquity,  320,  380,  381. 

N 

Name  of  the  Loid,  433.  To  anoint  in 
the  name  of  the  Lord,  479- 

Nero,  495,  496. 

Noah's  faith  had  neither  the  fcripture 
nor  the  prophecy  of  thofe  going  before 
him,  34.  It  is  faid  of  him,  that  he 
was  a  perfeft  man,  255. 

Number,  of  ufing  the  fingular  number 
to  one  perfon,  526. 

O 

Oath,  that  it  is  not  lawful  to  fwear, 
515,542  to  556. 

Obedience  is  better  than  facriRce,  75. 

Objecl  of  faith  ;  ice  fail/t. 

Oil,  to  anoint  with  oil,  445,  479, 
483- 

Ordinance,  fealing  ordinance,  412. 


Papijls,  the  rule  of  their  faith,  55. 
They  are  forced  ultimately  to  recur  un- 
to the  immediate  and  inward  revelation? 
of  the  Holy  Spirit,  65.  What  differ- 
ence there  is  betwixt  the  curfed  deeds 
of  thofe  of  Mu7ijler  and  theirs,  57  to  61, 
They  have  taken  away  the  fecond  com- 
mandment in  their  catechifm,  80.  They 
make  philofophy  the  hand-maid  of  di- 
vinity, 85.  They  exalt  too  much  the 
natural  power,  and  what  they  think 
of  the  faving  light,  177.  Their  doc- 
trine concerning  juftification  is  greatly 
vitiated,  197,  Concerning  their  manners 
and  ceremonies,  276,  277,  290,  291, 
294,  295.  Their  literature  and  fludies, 
308.  Of  the  modern  apoflles  and  evan- 
geliils,  323.  Whom  they  exclude  from 
the  miuiftry,  327.     They  mull  be  furc 


A  Table  of  the  Chief  Things. 


«f  fo  much  a  year  before  tliey  preach, 
330.  They  do  not  labour,  338.  'Jhe 
more  moderate  and  fober  of  ihem  ex- 
cL'im  again  the  exccffivc  revenues  of 
the  cltrgy,  333.  Their  worfhip  can 
ealily  be  ftopped,  373.  Albeit  they 
fay,  Ntne  are  favtd  without  water- 
bapiifm,  yet  they  allow  an  excepiion, 
421  Of  baptifin,  442,  443.  C3f  the 
tlcfh  and  bI',od  of  Chrift,  454,  455. 
Of  an  o^th.  544. 

Parable  of  tl;e  talents,  158,  167.  Of 
the  viney.rd  inirulled,  1^6,  i  7.  Of 
the  fewer,  166,  170.     Of  the  tares,  492, 

493- 

Pafchal  Lamb,  the  end  thereof,  459. 

Pdtiiarchs,   449.  4,59. 
Pelagians,  cj5       iiow  we  differ  from 
them,  148,443.     ^cc  Light  pj  Nature. 

Pelagiui  denies  that  nun  gets  an  evil 
feed  from  Adam  and  afciibes  all  to  the 
vil  and  nature  ol  men  ;  he  faid,  that 
man  could  attain  unto  a  Oate  of  not 
fmning  by  his  mere  natural  ilrength, 
v/ithout  the  grace  of  God,  261.  262. 

Pajtcuticn  upon  the  account  of  reli- 
gion, 5O2  to  509.     See  Magijlrate. 

Pel feverayice,  the  giace  ol  God  may  be 
loll  through  dilobediencc,  '?4i,  263, 
e66.  Yet  fuch  a  ibbility  may  in  this 
lite  he  attained,  from  which  there  can- 
not be  a  total  apoftaly,  267  to  270. 

Pdir,  whether  he  was  at  Rome,  56. 
He  was  ignorant  ot  Arijlotle'i  logick, 
85.  There  were  of  old  diviTS  opinions 
concerning  his  fecond  epillle,  70. 

Pharifces,  410,  464 

Phthjophcr,  the  heathen  philofopher 
was  brought  to  the  Chrlllian  faith  by 
an  illiterate  niftick,  312. 

Ph  ilofophy ,  299,312. 

Ph)Jicks,  ibid. 

Plays,  whether  it  be  lawful  to  ufe 
them,  ,512,  515,  536  to  <;42,  570. 

PolycarpUi,  the  dilciple  of  Jo/m,  ,56. 

Pray,  to  pray  for  remiirion  ol  liiis, 
260.  Concerning  the  Lotd's-Prayer, 
364.  To  pray  without  the  Spirit  is  to 
offend  God,  369,  540.  Concerning  the 
prayer  of  the  will  in  filencc,  380.  See 
If  or/hijj. 

Prayer,  the  prayers  of  the  people  were 
in  the  Latin  tongue,  309. 

Preacher;  fee  Mimjler. 

Preaching,  what  is  termed  the  preach, 
ing  of  the  word,  316,  3^5.  347,  348. 
To  preach  with'sut  the  Spirit  is  to  of- 
fend Ged,  369,     iicc  lf'orJk:p.     It  is  a 


permanent  inftitutior,  430.     It  is  learn* 
ed  as  another  trade,  325. 

Predejiinutei,  God  liaih  after  a  fpecial 
manner  predeftinated  fome  to  falvation; 
of  whom,  if  the  places  of  fcripturc 
v/hich  fome  abufe  be  uuclerftood,  their 
objeiftions  are  eafily  lolved,  152,  153. 

Prujl,  under  the  law  God  fpakc  im« 
mcdi.iiely  to  the  high  priell,  32,  51. 

Priefts ;  ke  Mimjler  of  the  law,  279, 
281,  284.  306,  349. 

P'ojcJJiun,  an  outward  profefTion  is 
necLildiy  ihit  any  be  a  member  of  a 
particular  Chriilian  church,  275. 

Prophecy,  and  to  prophcfy,  what  it  fig- 
nifies,  321,  322.  Of  the  liberty  of 
propheiyiiig,  ibid. 

Prophets,  feme  prophets  did  not  work 
miracles,   296. 

Protejianti,  the  rule  of  their  faith,  55. 
They  are  forced  ultimately  to  recur  unto 
the  immediate  and  inward  revelation  of 
the  Holy  Spirit,  65.  What  diHerence 
betwixt  die  execrable  deeds  of  thofe 
of  Murjieravd  theirs,  57  to  6i.  They 
make  philofopLy  the  hand;Ti^id  of  di- 
vinity, 85.  They  affirm  John  Hus  pre- 
phelied  of  the  reformation  that  was  to 
be,  94.  Whftiier  they  did  not  throw 
themlelvcs  into  many  ei^-ors  while  they 
were  expefting  a  g. eater  light,  131. 
Tliev  oppofed  the  Papifts  not  without 
good  caufe,  in  the  doflrine  of  julfifi- 
cation;  but  they  foori  ran  into  another 
extreme,  200,  2ot .  They  fay,  that  the 
belf  works  of  the  faints  are  defiled;  207. 
Whether  there  be  any  diflerence  be- 
tween them  and  the  Papifts  in  fuperfti- 
tions  and  manners,  and  what  it  is,  278, 
279,  294,295.  What  they  think  of 
the  call  of  a  minifler,  282  to  289,  294 
to  299.  It  IS  lamentable  that  they  be- 
take them  to  Judei  for  a  pattern  to  their 
miuiReis  and  miniftiy,  307.  Their 
zeal  and  endeavouis  are  praifed,  309. 
Of  their  fchool-divinity,  313,  314.  Of 
the  apolUes  and  evangelifls  ot  this  time, 
323.  Whom  they  exclude  from  the 
miniflry,  325.  That  they  preach  to 
none,  until  ih.cy  be  firft  fureof  fo  much 
a  year,  330.  The  more  moderate  of 
them  cxciuim  againfl  the  exceffive  re- 
venues of  the  clergy,  333.  Though 
they  h^fJ- forfaken  the  bilhop  of  Rome, 
yet  they  would  not  part  with  old  bene- 
ficcs,  3g7.  They  will  not  labour,  338. 
AVhethcr  they  have  msdc  a  prrfcft  re- 
form.itiou  in  worfhip,  345,  346.  Their 
worfhip    can  cafily    be  iloppcd,  373. 


A  Table  of  the  Chief   Things. 


They  have  given  great  fcandal  to  the 
reformation,  403.  They  dtny  water- 
baptifm  to  be  abfolutely  necelTary  to 
falvation,  42  >.  Of  vvater-baptifm,  441 
to  443.  Of  the  flefh  and  blood  of 
Chnft,  452  to  455.  They  ufc  pot  wafh- 
ing  of  feet,  469.  How  they  did  vin- 
<dicate  liberty  of  confclence,  45)9.  Some 
affirm,  that  wicked  kings  and  magif- 
traies  ought  to'bc  depoftd,  yea,  killed, 
^01.  How  they  meet,  when  they  have 
not  the  confent  of  the  magillraCe,  509. 
Of  oaths  and  fwearinfj,  544,  545. 
jP/a/wJj  fingiiigof  pfahns,  406. 


Quakers,  i.  e.  TrcmbUrs,  and  why  fo 
called,  18a,  359.  1  hey  are  not  con- 
temners of  tlie  fcripturcs,  and  what 
ihey  think  of  them,  67,  71,  72,  82,  8j, 
84,  85  Nor  of  reafon,  and  what  thty 
think  of  it,  144,  145.  They  do  not  fay, 
that  ail  other  Iccondary  means  of  know- 
ledge are  of  no  fervice,  26.  They  do 
not  compare  themfelves  to  Jcfus  Clirift, 
as  they  are  falfely  accufed,  i  ^%.  Nor 
do  thty  deny  thofe  tilings  that  are  wrjt- 
t-.ii  in  the  holy  fcriptures  concerning 
Chrift,  his  conception,  &c.  139,  215. 
They  were  raifed  up  of  God  to  fhew 
forth  the  truth,  ^31,  132,  179,  !(}4, 
3:6,  317,  360-  Their  doftrineof  juiti- 
fication  is  not  popifn,  197,  206,  228, 
239.  They  are  not  againft  meditation, 
368.  Their  worfliip  cannot  be  inter- 
rupted, 372.  And  what  they  have  i'uf- 
fcrcd,  372  to  375.  How  tiiey  vindi- 
cate liberty  of  confciencc,  507,  508. 
They  do  not  perfecute  others,  511,  512. 
Their  adverfaries  confefs,  that  they  are 
found  for  the  moft  part  free  from  the 
abominations  which  abound  among 
others;  yet  they  count  thofe  things  vices 
in  them,  which  iii  themfelvrs  they  ex- 
tol as  notable  virtues,  and  make  more 
noife  about  the  elcape  of  one  Quaker, 
than  of  an  hundred  among  themlelves, 
514.  They  deftroy  not  mutual  relation 
that  is  betwixt  prince  and  people,  maf- 
tcr  and  fervant,  father  and  fon,  nor  do 
they  introduce  community  of  goods, 
,516.  Nor  fay  that  one  man  may  not 
ufe  the  creation  more  or  kls  than  ano- 
ther, 517. 

R. 

Rar.ters,  the  blafphemy  of  the  Ran- 
ters or  Libertines,  faying,  that  there  is 
nodifierenccbeiwixtgood  and  evil,  251. 


Renjvn,  what  need  we  fet  up  corrupt 
reafon,  46.  Concerning  reafon,  57, 
144,    145. 

Reheaa,  358. 

Recoridtiaiiori,  how  reconciliation  with 
God  is  made,  208  to  215. 

Rtcrcati-ons  ;  fee  Plays, 

Redemption  is  confidered  in  a  two-fold 
rcfpeft  ;  Ji'Ji,  performed  by  Chrift 
without  us;  and  fecondh,  wrought  in 
us,  204,  205,  It  is  univeifal:  God 
gave  his  only  begotten  fon  Jefus  (thrift 
for  a  light,  that  whofoever  believeth  in 
him  may  be  faved,  tog,  160.  16:.  The 
benefit  of  his  death  is  not  lefs  univerfal 
than  the  feed  of  fin,  108,  109.  There 
is  fcjrce  foiin-d  any  article  of  the  Chrii- 
tian  religion  that  is  fo  exprefsly  con- 
firmed in  the  holy  fcriptures,  118  to  125. 
This  doftrinc  v.'as  preached  by  the  fa- 
thers (fo  called)  of  the  firft  fix  hundred 
years,  and  is  proved  by  the  fayings  of 
fomc,  125,  126,  127.  Thofe  that  fmce 
the  time  of  the  reformation  have  af- 
firmed it,  have  not  given  a  clear  tefti- 
raony  how  that  beneht  is  communicated 
to  all,  fior  have  fuftciently  taught  the 
truth,  becaufe  they  have  added  the  abfo- 
lute  neccffity  of  the  outward  know- 
ledge ol  the  hiftory  of  Chrill ;  yea,  they 
have  thereby  given  the  contrary  party  a 
ftronger  argument  to  defend  their  pre- 
cife  degree  of  reprobation,  among  whom 
were  the  Remonllrants  of  Holland,  no, 
197  to  130.  God  hath  now  raifed  up  a 
few  illiterate  men  to  be  difpenlers  of 
this  truth,  131,  132,  180,  181.  This 
doflrine  Iheweth  forth  the  mercy  and 
juUlce  of  God,  133,  151,  152.  It  is 
the  foundation  ot  falvation,  133.  It 
anfwers  to  the  whole  tenor  of  the  go- 
fpel  promifes  and  threats,  ibid.  It  mag- 
nifies and  commends  the  merits  and 
death  of  Chrill,  ibid.  It  exalts  above 
all  the  grace  of  God,  ibid.  It  over- 
turns the  falfc  doft rine  of  the  Pcl.igians, 
Semi-pelagia()s,  and  others,  who  exalt 
the  light  of  nature,  and  the  freedom  of 
man's  will,  134.  It  makes  the  falva- 
tion of  man  folcly  to  depend  upon  God, 
and  his  condemnation  wholly  and  in 
every  relpccf  to  be  of  himfelf,  ibid.  It 
takes  away  all  ground  ot  defpair,  and 
feeds  jione  in  fecurity,  ibid.  It  com» 
mends  the  Chriftian  religion  among  in- 
fidels, ibid.  It  ftcwcth  he  wifdom  of 
God,  135.  And  it  is  efiablifhed,  though 
not  in  words,  yet  by  deeds,  even  by 
thafe  miaiiteis  that  oppofsthis-dodvine. 


A  T/^BLE   of  the  Chief   Things* 


ilDid»  Tt  dero<;atf  s  not  from  tlie  at.onf 
\nent  and  faciifice  of  Jcfut  Chrift,  but 
doth  magnify  and  exali  it,  i^i.  There 
is  given  to  every  one  (none  excepted] 
a  certain  day  and  time  of  vifiLation,  in 
which  it  is  poffible  fortlieni  to  be  faved, 
1,32,  153  to  i6o  The  tellimony  of 
Cyrillus  concerning  this  thing,  ly).  It 
is  explained  what  is  undcrflood  and 
not  imdtrllood  by  this  day,  136,  137. 
To  feme  it  may  be  loncjer,  to  others 
fliortcr,  ibid.  Many  may  outlive  their  day 
of  vifuation,  after  which  there  is  no 
podibility  of  falvation  to  them,  ibid. 
Some  examples  are  alleged,  ibid.  The 
objeflions  and  ihofe  places  of  Icripturc 
which  others  abufe,  to  piove  that  God 
incites  men  neceifarily  to  hn,  arc  ealily 
folved,  if  they  be  ^ipplied  to  theie  mm, 
after  the  time  of  their  vifuation  is  palf, 
*37i  '52>  »53'  There  is  given  to  every 
one  2  meafure  of  the  light,  feed,  grace, 
and  woid  of  God,  whereby  they  can 
be  faved,  132,  133,  152,  153,  166  to 
174.  Which  is  alio  coulinned  by  the 
tcftimonies  of  Cyril/,  and  others,  164  to 
173.  What  that  light  is  ;  (ce  L}g/it. — 
Many,  tbo'  ignorant  o-f  the  outward 
liiflorv,  yet  have  been  fcnfible  of  the 
Jofs  tiiat  canx'  by  AiI.i/h,  which  is  con- 
fiimed  by  the  telfimonies  of  PLito  and 
oihrfs,  igi,  iqi.  Many  have  known 
Chrift  within,  as  a  remedy  to  redeem 
them,  though  not  under  thai  denomina- 
tion, witnefs  Seneca,  C.cero,  and  others, 
19-,  192,  193.  Yet  all  are  o!>liged  to 
bei>:ve  the  outward  liiltory  of  Chrilt 
to  whom  God  bringclh  the  knowledge 
of  it,   I  42. 

Reformation,  wherein  it  Is  not  ]>iac(d, 
282,  283.  Mechaiiick  men  have  con- 
tributed much  to  it,  3>7.  What  l)ath 
been  pernicious  to  it,  456. 

Reliitioii;  {ec  Quakers. 

Rii^ion,  the  Chrillian  relifjion  :  fee 
Chrijlian'ly. — How  it  is  made  odious  to 
Jews,  Turks,  and  Heathens.   454.. 

Rem,in/Ir^nii  of  HollnT.d ;  lee  Armini- 
ans.  Redemption. — Tiiey  deny  aMolute 
reprobation,  56.  How  v.'e  difur  f:om 
them,  148.  They  exalt  too  much  the 
natural  power  and  free  will  ot  man, 
and  what  they  think  of  the  favini;  lit^Iit, 
1 77.  Their  worlhip  can  caiily  be  flop- 
ped, 373. 

Reprohtilicn;     fee    alfo    Redemption  — 
What    abfolute    repiobaiion    is,  is  de- 
frribed.    110    ui.      Its  dnAriuc  is  hor-   . 
Vible,  impious,  and   blafphemtjus.    «>i    ' 


to  1 16  It  is  alfo  fo  called  by  Lucas  Of- 
andcr,  128.  It  is  a  new  dottrinc,  and 
Au^.vjline  laid  the  firil  foundation  theie- 
of,  which  Dom'nicus,  Ccilvtyt,  and  the  fy- 
nod  oi Dort  maintained,  it 2,  128,  i'iCfi 
Alfo  Luther,  whom  notwitliflandnigihe 
Li:tkerans  afccrv\ard's  deferted,  ibid.  It 
is  injurious  to  God,  and  makes  hi:n  the 
author  of  fin  ;  proved  by  the  iayingi 
of  Cdlriti,  £eza,  Zunc/iius,  Pareeus,  Mar- 
t)r,  /uingliui,  and  Pifcalor.  J13.  It 
makes  the  preaching  of  the  golpcl  i 
mere  mock  and  illufion,  115.  It  makes 
the  coming  of  Chrift,  and  his  propitia- 
tory faciirice  to- have  been  a  teftimony 
of  God's  wn'.th,  ibid.  It  is  injurious  to 
niinkiiid.and  makes  hiscondition  woifc 
clian  the  condition  of  devils,  bcafts, 
Jev\sunder  Pharaoh,  and  the  fame  v/hicfi 
the  poets  applied  to  Tantalus,  1  16. 

R-.vclation,  God  rdways  manifrfted 
hindelf  by  the  revelations  of  the  Spi- 
rit, 4,  eg,  30,  62.  They  are  made  fe- 
veral  ways,  4,  They  have  been  always 
the  formal  obje£f  of  faith,  and  fo  re- 
main, ibid,  3?.  to  -58.  .'^nd  that  noC 
only  fubjetlively,  but  alfo  objeSivf  ly, 
/\&,  49.  50.  They  are  fimply  nccclfary 
untj  true  faith,  4,  18,  53,  64.  Tliey 
aic  not  unceitiin,  52,53,  54.  Yea,  it 
is  horrible  factilegc  to  accufe  them  of 
uncertainty,  44,,  45,  The  e.^ramplcs  of 
the  Anabaptills  of  Munjlcr  do  not  a 
with  weaken  this  doftrinc,  54,  57,  58  61. 
They  can  never  contiaditl  the  iioly 
fciipture.  nor  found  reafoii,  4,  6.T,  86. 
Tliey  are  evident  and  clear  of  them- 
felvcs,  nor  need  tliev  another's  teftimo- 
ny, 4,  6^.  63.  They  arc  the  only, 
fure,  certain,  and  unmoveable  founda- 
tion of  all  Chriftian  faith,  64.  Carnal 
Chriftians  judge  them  nothing  neceffary 
yea,  they  are  hided  out  by  the  inf>ft 
part  of  men,  19.  Of  old  none  wcie 
eftecmed  Cluiftians  fave  thofe  that  had 
the  Spirit  of  Chtift;  but  now-a-days 
he  is  termed  an  heretick  who  affinns 
that  he  is  lea  by  it,  45.  The  tcftimo- 
iiies  of  lonie  concerning  the  ncceffity  of 
tiicfe  revcl=<tions,  21  to  24,  44,  45-  By 
whofe  and  what  devices  they  have  bcca 
broi!gl;t  out  of  ufe,  131. 

Revenge:  fee  IVar,  5^6,  .5.57,  558. 

RuU    of    faith     and    manneis  ;     fee 

Rti flick,  the  poorrnftick's  anfwcr  given 
to  tlie  proud  prelate,  203  He  brought  a 
piiilufopheruato  thcChriftian  faith,  3:2, 


A  Table  of  the  Chief  Things. 


Saibalk,  349,  350. 

Sacraments,  of  their  number,  nature, 
&c.  how  much  contention  there  hath 
been,  and  that  the  word/airamevt  is  not 
found  in  fcripture,  but  borrowed  trom 
the  heathens,  411,442.  ICs  definition 
•will  agree  to  many  other  thini^s,  412. 
Whether  they   confer  grace,  483. 

Sanation,  without  the  church  theie  is 
CO  falvation,  273 

Samaria,  the  woman  of  Samaria,  460. 

SanBijication  ;  fee  Jujliflcation. 

Saxony,  the  eleftor  ol  Saxony,  of  the 
fcandal  he  gave  to  the  Reformation,  by 
being  prefent  at  the  mafs,  403. 

Sceptick,  31 1. 

School,  without  the  fchool  of  Chrill 
nothing  is  learned  but  mere  talk,  and 
ii  fhadow  of  knowledge,  21,  2?.,  23. 
Whether  publick  fchools  be   neceffary, 

3°9-  . 

Scriptures  of  truth,  whence  they  pro- 
ceeded, and  what  they  contain,  67,  68. 
Theyarea  declaration  of  the  fountain, and 
jiot  the  fountain  itfelf,  ibid.  They  arc 
not  to  be  edeemed  the  adequate  primary 
rule  of  faith  and  manners,  but  a  fecon- 
dary,  and  fubordinate  to  the  Spirit,  and 
•why,  67  to  94,  297.  Their  certainty 
is  only  known  by  the  Spirit,  67,  68, 
275.  They  teftify  that  the  Spirit  is 
given  to  the  faints  for  a  guide,  67,  81, 
82,  87  to  93.  Their  authority  depends 
Dot  upon  the  church,  or  council,  nor 
upon  their  intrinfick  v  rtue,  but  upon 
the  Spirit ;  nor  is  it  fubjeftcd  to  the 
corrupt  reafcn  ot  men,  but  to  the  Spi- 
rit, 67,  84.  The  teilimonies  of  Calvin, 
the  French  churches,  the  fyiiod  ri  Dort, 
and  the  divines  of  Great-Britair  at  IVefl. 
rrdnjler,  concerning  this  thing,  69-  70. 
The  contentions  of  thofe  that  (eck  the 
cer:ainty  of  the  fcriptur  s  fiom  fome- 
thiiig  elfe  than  the  Spirit,  ibid.  Divers 
opinions  of  the  fathers  (fo  called]  C(in- 
ceniing  fome  books,  ibid.  Conc.rnir.g 
the  taking  away,  and  the  corrupt  ion  of 
f 'me  places  the  trandation.  traiifciip- 
tion.  and  various  leftions  of  the  Hebrew 
character,  and  of  the  Greek  books,  the 
interpretation  of  the  S-ptuagint,  con- 
cerning the  Hebr'w  books,  and  of  ?d- 
ir.itting  or  rcji  ftir.g  fon-it  books,  80,  8  , 
82.  Of  ihe  difficulty  in  their  explana- 
tion, 85,  86.  ^vgvjline' s  ^uA^xxiCiit  cnn- 
cirrnipg  the  autbfjis  of  the  canonical 
b'^oPs,  and  concerning  the  traafcrip. 
lion  aad  interpretation,  8?,,   83.      The 


ufe  of  them  is  very  profitable  and  com- 
fortable, 71,  85.  The  unlearned  and 
unftable  abufe  them,  85.  There  is  no 
necefTitv  of  believing  the  fcripture  to  be 
a  filled  up  canon,  92,  Many  canonick 
books,  through  the  injury  of  time,  loft, 
ibid.  Whether  it  can  be  proved  by  | 
fcripture  that  any  book  is  canonical,  92,  P 
63  They  were  fome  time  as  a  fealed 
book,  309.  To  under rtand  thena  there 
is  need  of  the  help  and  revelation  of 
the  Holy  Spirit,  21,  22,  23.  No  man 
can  make  himfelf  a  doftor  of  them,  but 
by  the  Holy  Spirit,  ibid. 

SeEi,  the  Ignatian  Setl  loveth  litera- 
ture, 310.  They  call  thofe  that  are  fent 
unto  India  apoftlts,  324. 

Seed  of  righteoulnefs,  367.  The  feed 
of  fin  ;  fee  Sin,  Redemption. 

Self-denial,  366. 

Semi-PeLgians,  their  axiom,  Facicnti 
cjuod  in  fe  eft  Deus  non  denegat  gia- 
tiam,  127. 

Servan!,  •whether  it  be  lawful  te  fay 
I  am  your  humble  fervanl,  524. 

Servetus,  505.  | 

Shoe-maker,  he  difputes  with  the  pro*    I 
felTor,  310,  311.  1 

Silence;  fee  IVor/Iiip, 

Simon  Magus.  33 1. 

Sin;  fee  .ridam,  Jujlijication — It  fball 
not  have  dominion  over  the  faints,  73. 
The  feed  of  Tin  is  tranfmitted  ixom. 
Adam  unto  all  men,  but  it  is  imputed 
to  none,  no  not  to  infants,  except  they 
aftually  join  with  it  in  finning,  94,  95, 
103  to  ic6.  .'\nd  this  feed  is  often 
called  Death,  1 08.  Original  fin,  of  this 
phrafe  the  fcripture  makes  no  mention, 
ibid  By  virtue  of  the  facrifice  of 
Chrift  we  have  rcmiflion  of  fins,  141, 
203.  Forgivenefs  of  fin  among  the  Pa- 
pills,  199.  A  freedom  from  aftual  lin 
is  ob  allied,  both  v.'heii  and  how.  and 
that  many  have  attained  unto  it,  241  to 
252.  Every  fin  weakens  a  ma.  in  hii 
fpiritual  condition,  but  doth  not  dcflroy 
him  altogether.  243.  It  is  one  thing 
Ttut  to  fin,  ?iid  another  ih\ngnolto  have  fin, 
246,  257.  Whatfoever  is  not  done 
through  trie  Power  of  God  is  fin,  369. 

Singing  of  Pialms,  406. 

Sociniur.s;  fee  Natural  Light.—Thtiv 
rzfbnefs  is  reproved,  41.  They  think 
reafon  is  the  chief  rule  and  guide  of 
faith,  ibid.  55.  Albeit  many  have  abu- 
(ed  reafon,  yet  they  do  not  fay,  that 
any  r.ught  not  to  ufe  it;  and  how  ill 
they  argue  againft  the  inward  and  im- 


A  Table  of  the  Chief  Things. 


mediate  revelations  of  the  Holy  Spirit, 
5i  to  57.  Yet  they  are  forced  ulti- 
mately to  recur  unto  them,  6^.  They 
exalt  too  much  their  natural  power,  and 
what  they  think  of  the  Saving  Light,  177. 
Their  worfhip  can  cafily  be  flopped, 
373. 

Sen  of  God ;  fee  Chrijl,  Knowledge, 
Revelation. 

Soul,  the  foul  hath  its  fenfes,  as  well 
as  the  body,  23.  By  what  it  is  ftrength- 
cned  and  fed,  369,  457. 

Spirit,  the  Holy  Spirit;  fee  Knowledge, 
Communion,  Revelation,  Scriptures. — Unlefs 
the  Spirit  fit  upon  the  heart  of  the 
hearer,  in  vain  is  the  difcourfe  of  the 
doftor,  22,  36.  The  Spirit  of  God 
knovkfeth  the  things  of  God,  29.  Without 
the  Spirit  none  can  fay  that  Jefus  is  the 
Lord,  22,  29,  30.  He  refted  upon  the 
feventy  elders  and  others,  33.  He  a- 
bideth  with  us  for  ever,  38,  39.  He 
teacheth  and  bringeth  all  things  ^o  re- 
membrance, and  leads  into  all  truth,  40, 
41,  47,48,49,67,68.  He  differs  from 
the  fcripturcs,  40,  41.  He  is  God, 
ibid.  He  dwelleth  in  the  faints,  41  to 
47.  Without  the  Spirit  Chriftianity  is 
no  Chriftianity,  42,  5(,,  70.  Whatfo- 
ever  is  to  be  defired  in  the  Chriftian 
faith,  is  afcribed  to  him,  43.  By  this 
Spirit  we  are  turned  unto  God,  and  we 
triumph  in  the  midll  of  perfecutions, 
43.  He  quickens,  &c.  43.  An  obferv- 
able  teftimony  of  Calvin  concerning  the 
Spirit,  44,  45,  46,  6g.  It  is  the  foun- 
tain and  oiigin  of  all  truth  and  right 
reafon,  62.  It  gives  the  belief  of  the 
fcripturcs,  which  may  fatlsfy  our  con- 
fciences,  6g.  His  teftimony  is  more  ex- 
cellent than  all  reafon,  69.  He  is  the 
chief  and  principal  guide,  79.  He  rea- 
foneth  with  and  ftriveth  in  men,  1^4. 
Thofe  that  are  led  by  the  Spirit  love  the 
fcripturcs,  83.  275.  He  is  as  it  were 
the  foul  of  the  church,  and  what  is  done 
without  him  is  vain  and  impious,  310. 
He  is  the  Spirit  of  order,  and  not  of 
diforder,  318.  Such  as  the  Spirit  fcts 
apart  to  the  minijlry  are  heard  ot  the 
brethren,  320.  It  is  the  earneft  of  our 
inheritance,  78. 

5/i!V?/«i2/ iniquities,  362.  Spiritual  dif- 
terning,  493. 

Stephen  ipake  by  the  Spirit,  43. 

Sujering,  how  Paul  fill<  d  up  that  which 
was  behind  of  the  afflitlions  of  Chrift; 
how  any  are  made  partakers  of  the  luf- 


ferings  of  Chrift,  and  conformable  to 
his  death,  254. 

Supe'jliticn,  344,  345.  Whence  fu% 
pciftitions  fprung,  363,  410.  442. 

Supper;  fee  Communion,  Bread. — It  wa» 
of  old  adminiftered  even  to  little  chil« 
drcn  and  infants,  484. 


Tables,  474. 

Talents,  one  talent  is  not  at  all  infuf- 
ficient  of  itfclf;  the  parable  of  the  ta- 
lents, 158,  167.  Thofe  that  improved 
their  talents  well,  are  called  good  and 
faithful  fervants,  230.  He  that  improv- 
ed well  his  two  talents,  was  nothm^ 
lefs  accepted  than  he  that  improved 
his  five.  243 

Talk  ;  lee  P'ays. 

Taulerus  was  inftrufted  by  the  poor 
laick,  300.  He  tailed  of  the  love  of 
God,  351. 

Tejlimony  ;  fee  Spirit. 

Thcjeus  (lis  boat,  326. 

Thomas  a  Kempis,  351. 

TnLs  were  affigned  to  the  Levites,  but 
not  to  the  minifters  of  this  day,  329 

Tit.es,  it  is  not  at  all  lawful  tor  Chrif- 
tians  to  ufe  thofe  titles  of  honour,  ma- 
jeftv,  &c.  515,  519,  to  529. 

Tongue,  the  knowledge  of  Tongues  it 
laudable,  308,  309. 

Tradition,  how  infufficient  it  is  to  de- 
cide, 56.  It  is  not  a  fufhcient  ground 
tor  faith,  483, 

Tranjlatiom  ;  fee  Bible. 

Truth,  there  is  a  difference  betwixt 
what  one  faith  of  the  truth,  and  that 
which  the  truth  itfelf,  interpreting  itfclf, 
faith,  21.  Truth  is  not  hard  to  bear- 
rived  at,  but  is  moft  nigh,  2 1 . 

Turki,  among  them  there  may  bo 
members  of  the  church,  273,  274. 


Vefpers,  351. 

Voices,  outward  voices ;  fee  Faith^ 
Miracles. 

W 

War,  that  It  is  not  lawful  for  Chrif- 
tians  to  refift  evil,  nor  wage  v.'ar,  51^, 
£56  to  569. 

M'a/hing  of  feet,  468,   469. 

H^illiam  Barclay,  501. 

M'oman,  a  woman  may  preach,  330, 
328.     Luther  alfo,  284. 

iVord,  the  Paternal  Word  is  the  Son  : 
it  was  in  the  beginning  with  God,  and 


4F 


A  Table  of  the  Chief  Things- 


«ras  God  t  it  is  Jefus  Chrift,  by  whom 
God  created  all  things,  27,  139.  What 
Auguftine  read  in  the  writings  of  the 
Flutovijis  concfrning  this  Word,  193. 

♦^  or/tj  are  eitiier  of  the  law,  or  of  the 
gofpel,  231  ;  fee  Jiiftification. 

Wor/hip,  what  tne  true  and  accepta- 
ble worihip  to  God  is,  and  how  it  is 
offered,  and  what  the  fuperftitious  and 
abominable  is, 343,  &c.  The  true  worfhip 
was  foon  corruptee  and  loft,  345.  Con- 
cerning the  worfhip  done  in  the  time  of 
the  apoflafy,  050,  395.  Of  what  wor- 
ihip is  here  handled,  and  of  the  differ- 
etce  of  the  worfhip  of  the   old  and 


new  covenant,  346,347,375,377.  The 
true  worfhip  is  neither  limited  to 
times,  places,  nor  perfons,  and  it  is 
explained  how  this  is  to  be  underftood, 
347.  348,  382,  383,  384,  393,  394, 
395,  426,427.  Concerning  the  Lord's 
day,  and  the  days  upon  which  worfhip 
is  performed,  349,  350.  Of  pub- 
lic and  filent  worfhip,  and  its  excel- 
lency, 351  to  385.  Of  preaching,  385 
to  392.  Of  prayer,  392  to  406.  Of 
finging  of  pfalms,  and  mufick,  406, 
408.  What  fort  of  worfhip  the  Quakers 
are  for,  and  what  fort  their  adverfarics, 
408,  409. 


FINIS. 


♦^ 


